دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 Avoiding "Responsibility"; The Trap of False Brothers and Negative Images گریز از پاسخ‌گویی؛ دام برادران دروغین و انگاره‌های منفی 11 28 106374 10.48308/jiethics.2025.240235.1012 FA سکینه سلمان ماهینی مدرس و پژوهشگر دانشگاه و حوزه (نویسنده مسئول). احد فرامرز قراملکی گروه فلسفه و حکمت اسلامی، دانشکده الهیات و معارف اسلامی، دانشگاه تهران، تهران، ایران. Journal Article 2025 06 01 Introduction: Accountability is one of the fundamental moral virtues and plays a decisive role in promoting social trust and organizational productivity. Despite extensive recommendations for accountability in educational institutions, government sectors, and professional organizations, this virtue has often been reduced to superficial advice without deep conceptual clarification. In complex modern societies, identifying obstacles to accountability is crucial. This article focuses on two major psychological and conceptual barriers: the phenomenon of “false brothers” (misleading similarities between virtues and vices) and the formation of negative images (distorted mental constructs of self and others). These two factors jointly obstruct the path to genuine accountability. Methodology: This study employs a conceptual analysis with an analytical–logical approach. Data were collected through library research, review of classical and modern ethical texts, and reflections on lived experiences. This mixed strategy enabled the authors to integrate theoretical insights with real-life examples, especially in educational and organizational contexts. Findings: The findings indicate that avoidance of accountability is not merely a result of individual negligence or institutional shortcomings, but rather stems from complex mental mechanisms. First, the phenomenon of false brothers leads individuals to confuse virtues with vices. For example, arrogance may be mistaken for self-esteem, or authoritarianism may be confused with professional authority. As a result, people unintentionally embrace vices under the guise of virtues. Second, negative images strongly influence distorted perceptions of self and others. Through self-deception, individuals rationalize their unethical behaviors, while through other-deception they attempt to delegitimize the right of others to hold them accountable. At the organizational level, distorted cultural and managerial images, such as perceiving employees as mere mechanical components, further weaken accountability. Such objectification erodes human dignity and leads to systemic irresponsibility. Discussion: The discussion reveals that the interaction between false brothers and negative images undermines the very foundation of accountability. This avoidance often manifests in subtle and deceptive forms, where individuals or institutions appear to respond but in reality evade responsibility through fallacious reasoning or distorted framing. Ethical theories of thinkers such as Muhammad ibn Zakariya al-Razi, psychoanalytic perspectives of Freud on defense mechanisms, and modern cognitive psychology all highlight how desires and biases distort rational judgment, thereby promoting avoidance. The consequences are profound: erosion of trust, weakening of ethical relations, and decline in organizational performance. Therefore, raising awareness about the fine distinctions between virtues and vices, and correcting distorted images, are indispensable strategies for restoring a culture of accountability. پاسخ‌گویی یکی از فضایل بنیادین اخلاقی است؛ بااین‌حال، گسترش و نهادینه‌سازی آن همانند سایر فضایل با موانعی روبه‌روست و گاه عواملی سبب گریز از آن می‌شود. مسأله اصلی این پژوهش بررسی یکی از مهم‌ترین عوامل این گریز است. فرضیه مقاله بر شکل‌گیری مثلثی مفهومی استوار است که سه ضلع آن عبارت‌اند از: «برادران دروغین»، «انگاره‌های منفی» و «گریز از پاسخ‌گویی». هدف این مطالعه، تبیین این سازوکار پیچیده ذهنی است؛ بدین معنا که چگونه انگاره‌های منفی پدید می‌آیند، چه تأثیری بر ادراک و رفتار می‌گذارند و چگونه زمینه فرار از پاسخ‌گویی را فراهم می‌سازند. این بررسی با بهره‌گیری از تحلیل مفهومی، تبیین چیستی پاسخ‌گویی و تبیین نسبت آن با مسئولیت‌پذیری، همچنین معرفی و واکاوی دو مفهوم «برادران دروغین» و «انگاره‌ها» صورت گرفته است. داده‌ها بر اساس مطالعات کتابخانه‌ای و تجارب زیسته گردآوری و با روش تحلیلی- منطقی تحلیل شده‌اند. یافته‌ها نشان می‌دهد ذهن انسان تحت تأثیر عوامل متنوع، به فضیلت‌انگاری رذایل و خودفریبی یا دیگر‌فریبی گرایش پیدا می‌کند و در دام برادران دروغین می‌افتد. این روند با ایجاد انگاره‌های وارونه از خود و دیگران، و تقویت مواضع نقابدارِ گریز، فرآیند پاسخ‌گویی را مختل می‌سازد.

https://jiethics.sbu.ac.ir/article_106374_f6b571e05d8695693c9fd4495a1003b3.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 Moral Choice and Interpreter Mechanism: In Defense of Virtue Ethics from the View of Cognitive Neuroscience انتخاب اخلاقی و مکانیسم مفسر: در دفاع از اخلاق فضیلت از منظر علوم اعصاب شناختی 29 44 106246 10.48308/jiethics.2025.239054.1002 FA حسن فتح‌زاده گروه فلسفه، دانشکده علوم انسانی، دانشگاه زنجان، زنجان، ایران. Journal Article 2025 03 08 Introduction: This paper seeks to integrate the longstanding tradition of virtue ethics with recent findings in neuroscience, offering an alternative account of virtue that relies neither on classical metaphysical assumptions nor on unattainable forms of idealism. By employing two key concepts—the interpreter mechanism and the central emotional state—we propose a new framework for rethinking the nature of virtue and its role in moral action, a framework in which freedom, historicity, and unconscious processes are deeply interwoven. Findings: The point of departure for this paper is a critical engagement with two dominant trends in contemporary accounts of virtue ethics: first, metaphysical readings that regard virtue as an inherent, immutable, and foundational property; and second, idealized readings that condition the realization of virtue on the formation of a perfectly rational, self-aware, and coherent personality. In contrast to both, this paper draws on neuroscientific theories—particularly the research of Michael Gazzaniga—to advance a more realistic and human-centered understanding of virtue. Discussion: We will outline our topics in several sections: The first section focuses on the concept of the interpreter mechanism; a process located in the brain’s left hemisphere that reconstructs and retroactively rationalizes our actions and experiences. Through unconscious narrative-building, this mechanism maintains our sense of identity and continuity, reducing internal fragmentation and psychological incoherence. From the author’s perspective, the interpreter mechanism operates as a kind of neurobiological analogue to the Freudian unconscious: a constructive, projective, and deceptive apparatus that not only responds to external stimuli but continuously reinterprets our actions after the fact. Within this framework, much of what is commonly understood as “virtue” or “moral character” emerges not from deliberate, conscious decisions but from these retrospective and narrative-generating processes. The paper then introduces the concept of the central emotional state as a hidden yet decisive factor in moral decision-making. Drawing on findings from neuroscience— particularly research on emotional decision-making, such as the Iowa Gambling Task, and Antonio Damasio’s somatic marker hypothesis—we argue that emotions are not disruptive forces opposed to reason but rather fundamental components of cognition and choice. The central emotional state refers to a relatively stable, semi-unconscious configuration of emotional dispositions, functioning as an embodied “instruction set” that shapes each moral act. This state is both diachronic and synchronic: on the one hand, it is rooted in the individual’s emotional history and developmental trajectory (the diachronic dimension); on the other, it is dynamically activated in the immediacy of moral action (the synchronic dimension). Thus, virtue is not the one-time product of rational deliberation or moral training, but rather the enduring result of an affective-narrative continuity sustained over time. Moral character, therefore, is not a fixed unity but a narrative, emotional, and neurobiological construct that emerges through interaction with the interpreter mechanism. Interdisciplinary Studies in Ethics, Vol. 1, No. 1, 2025 30 Finally, the paper offers a novel defense of virtue: virtue as the alignment between the central emotional state, the interpreter mechanism, and outward action. While such alignment is neither guaranteed nor complete, it provides a realistic foundation for rethinking moral agency. Within this view, the moral subject is no longer conceived as the hero of pure rationality but as a historically situated being, shaped by emotion and entangled in the narrative constructions of their own mind—yet still capable of authentic, ethical, and coherent action. By forging a bridge between virtue ethics and neuroscience, this paper opens a new path for reflecting on virtue—one that, rather than excluding emotion and the unconscious, acknowledges them as fundamental constituents of moral choice. اخلاق فضیلت با جابه‌جاییِ تأکید از فعلِ اخلاقی به فاعلِ اخلاقی، ارزشمند بودنِ انتخاب‌های اخلاقی و پیروی از وظایفِ اخلاقی را به نیت و منشِ فراگیرِ عاملِ اخلاقی بازمی‌گرداند. اما تا کنون روایت‌هایی که از فضیلت مطرح شده یا متافیزیکی و سربسته بوده‌اند، و یا ایدئالیستی و دسترس‌ناپذیر. در این پژوهش تلاش می‌کنم با تکیه بر دستاوردهای معاصر در حوزه‌ی علومِ اعصابِ شناختی روایتِ سومی مطرح کنم که بتوان از اخلاقِ فضیلت به معنایی دفاع کرد که هم ایده‌ی آزادی را در بر بگیرد، و هم این که مداخله‌ی عواملِ غیرشناختی و تاریخمندیِ سوژه را به رسمیت بشمرد. به این منظور نخست به معرفیِ هسته‌ی مرکزیِ آن، یعنی مکانیسمِ مفسر، می‌پردازم، که در واقع نظیرِ عصب‌شناختیِ ناآگاهیِ فرویدی است، و در ادامه با معرفیِ مدلِ «حالتِ هیجانیِ مرکزی» از کلیتی سنتتیک سخن می‌گویم که در ترکیبی از مؤلفه‌های درزمانی و هم‌زمانی حقِ انگیختارهای اخلاقی را نیز در بحثِ منش ادا می‌کند. این پژوهش در واقع نگاهی عصب‌شناختی به مفهومِ «فضیلت»، و نقشِ بنیادینِ آن در انتخاب‌ها و رفتارهای اخلاقی است.

https://jiethics.sbu.ac.ir/article_106246_c15ff228215dac0a04ed858b6a4d6b19.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 Abortion and the Principle of Double Effect:A Critical Examination of Philippa Foot’s Perspective سقط جنین و اصل اثر دوگانه: بررسی نقادانه‌ی دیدگاه فیلیپا فوت 45 66 106377 10.48308/jiethics.2025.241729.1029 FA امیرحسین خداپرست گروه فلسفه‌ غرب، مؤسسه‌ی پژوهشی حکمت و فلسفه‌ی ایران، تهران، ایران. Journal Article 2025 09 27 Introduction: The ethical debate over abortion represents one of the most enduring and philosophically significant controversies in normative ethics and bioethics, engaging fundamental questions about life, autonomy, responsibility, intention, consequence, and human flourishing. The traditional doctrine of double effect (DDE), rooted in Thomistic moral theology, has long served as a central tool for analyzing such cases by distinguishing between outcomes that are intended and those that are merely foreseen. Philippa Foot’s seminal critique of this doctrine marked a decisive shift in the philosophical landscape. She argued that the intention/foresight distinction, while psychologically relevant, fails to capture the moral difference between permissible and impermissible actions and that ethical assessment should instead focus on the structure and hierarchy of duties embedded within human life. This reorientation transforms the abortion debate and prompts a broader rethinking of the foundations of moral theory. Findings: Foot’s analysis develops along two interrelated dimensions. At the first level, she emphasizes the priority of negative over positive duties and shows how this distinction accounts for many of our core moral intuitions. Negative duties — such as prohibitions against killing or harming — carry greater moral weight than positive duties like helping or benefitting. This explains why “letting die” and “killing,” even with identical outcomes, may be morally distinct. At the second level, Foot’s later theory of Natural Goodness grounds ethical judgment in the teleological structure of human nature and the biological ends of the species. Moral evaluation, on this view, is not merely a matter of individual actions but must be situated within the broader framework of species-specific flourishing. Human life, as a rational and social form of life, involves functions such as reproduction, parental care, social development, and the cultivation of virtue. Abortion must therefore be assessed not simply as the termination of fetal life but in relation to whether it contributes to or undermines these fundamental ends. Foot’s approach also offers implicit responses to major criticisms. Warren Quinn’s account of the causal role of intention, James Rachels’s rejection of the act/omission distinction, and challenges based on the naturalistic fallacy all receive nuanced treatment. Foot shows that intention, though morally relevant, is not decisive; that the act/omission distinction reflects a deeper structural difference; and that normativity and nature are not separate domains but interconnected aspects of a teleological order. Discussion: Foot’s contribution has far-reaching implications for both ethical theory and practical decision-making. It moves beyond reductive approaches — whether intention-based or consequentialist — toward a more objective, context-sensitive model of moral reasoning. By rooting ethics in human nature and the concept of flourishing, her framework provides criteria that are simultaneously more objective and more flexible, suitable not only for the abortion debate but also for broader issues such as euthanasia, reproductive rights, and medical decision-making. The resulting vision of ethics is one in which duty, telos, and virtue are not competing paradigms but mutually reinforcing dimensions of moral life. Abortion is thus reinterpreted not as a purely legal or emotive issue but as a focal point for examining the interplay of nature, normativity, and the meaning of human existence. This synthesis is what makes Foot’s position one of the most profound and enduring contributions to contemporary moral philosophy. تحلیل آموزه‌ی اثر دوگانه از منظر فیلیپا فوت چشم‌اندازی تازه برای فهم مسئله‌ی سقط جنین می‌گشاید و مبانی ارزیابی اخلاقی اعمال را دگرگون می‌سازد. نقد او بر تمایز سنتی قصد و پیش‌بینی تمرکز بحث را از وضعیت ذهنی عامل به ساختار وظایف اخلاقی منتقل می‌کند و بر تقدم وظایف سلبی بر وظایف ایجابی تأکید می‌نهد. این جابه‌جایی مفهومی امکان تمایزی دقیق‌تر بین انواع اعمال اخلاقاً مجاز و ناروا را فراهم می‌آورد و نشان می‌دهد که سنجش اعمال نمی‌تواند صرفاً بر نیت یا پیامد مبتنی باشد. نظریه‌ی متأخر فوت درباره‌ی خیر طبیعی نیز افق تحلیل را از سطح وظایف به سطح غایات زیستی و شکوفایی انسانی ارتقا می‌دهد و معیار ارزیابی اخلاقی را در پیوند با ساختار طبیعی نوع انسان قرار می‌دهد. بر این اساس، سقط جنین نه صرفاً به منزله‌ی پایان دادن به حیات جنین بلکه در پیوند با نقش بارداری، والدگری و غایات بنیادین زندگی انسانی تحلیل می‌شود. در عین حال، مواجهه‌ی نقادانه با مهم‌ترین نقدها، از جمله نقش نیت در ساختار عمل، مسئله‌ی تقدم وظایف و اتهام مغالطه‌ی طبیعی‌گرایانه، نشان می‌دهد که دیدگاه فوت، با وجود برخی چالش‌ها، چارچوبی منسجم و غنی برای ارزیابی اخلاقی اعمال مرتبط با زیست‌پزشکی در اختیارمان می‌گذارد. نتیجه‌ی چنین تحلیلی ترسیم تصویری است که در آن نسبت میان طبیعت، هنجار، فضیلت و زندگی انسانی در پرتو مسئله‌ی سقط جنین به‌گونه‌ای نو بازاندیشی می‌شود.

https://jiethics.sbu.ac.ir/article_106377_b01a06d537f0a928516b946fe6d21470.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 Virtue ethics in the works of Misbah Yazdi and the challenges of genetic enhancement of personality اخلاق فضیلت در آثار استاد مصباح یزدی و چالش‌های بهسازی ژنی شخصیت 67 90 106373 10.48308/jiethics.2025.240187.1010 FA محمدرسول ایمانی خوشخو گروه ادیان و عرفان، دانشکده الهیات و ادیان، دانشگاه شهید بهشتی، تهران، ایران. 0000-0003-0770-4046 Journal Article 2025 05 30 Introduction:Today, due to remarkable advances in the field of genetic engineering, manipulations of the human genome pursue goals beyond treating genetic diseases, and biotechnology has placed human enhancement and the improvement of physical and personality traits among its long-term objectives. Despite this promising perspective, personality enhancement has also created ethical challenges. This article, based on the virtue ethics and drawing on the interpretation of Professor Mesbah Yazdi, addresses the question of whether genetic enhancement of personality can create a serious obstacle to virtuousness and jeopardize the process of moral development? Findings: The genetic enhancement of personality by stabilizing positive personality traits and moral virtues may face challenges by eliminating the foundation of free choice and dismantling the field of struggle with vices, as virtue is achieved through opposing base desires and choosing virtues in the battlefield of vices. Another problem that emerges in genetic enhancement of personality is the impossibility of identifying an optimal state in behavior and on the path to virtue. Unlike biological characteristics, it is not possible to speak of virtues being fixed in all circumstances; indeed, in some specific conditions a trait may be considered a virtue, while in other conditions it may not be. In such cases, no fixed criterion can be provided to identify moral virtues and to enhance human traits Discussion: Gene enhancement of personality is a novel method in biotechnology that enables manipulation of the human genome to improve personality traits and an individual's psychological characteristics. Despite offering remarkable opportunities in the field of personality gene enhancement, many bioethicists have voiced their opposition, citing concerns such as the creation of social disparities and discrimination, the emergence of unwanted and adverse physical and psychological side effects, the erosion of human values and personal identity, and the disruption of the natural balance and proportionality among people with different talents in society. Alongside these general concerns, another challenge addressed in this paper is the risks this new technology poses to virtuousness and the cultivation of virtues. Virtue ethics is one of the major schools in normative ethics that, instead of focusing on the consequences of actions or on duties and rules, concentrates on the individual's internal moral characteristics—or moral virtues—and aims to cultivate a benevolent, virtuous human. Virtue ethicists in the contemporary era have attempted to commit to the ancient Aristotelian tradition and to consider the nature of virtue in defining moral value, while also paying attention to the scope of action and the social arena, and linking virtue to the cultivation of good people and a healthy society. Professor Misbah Yazdi's view can be considered a reading of the school of virtue ethics in moral philosophy, which is based on Islamic teachings. From his perspective, a moral act is an act that lays the groundwork for the realization of human perfection, and its practice brings the moral agent closer to the perfection befitting his species. This realization and flourishing of talents is the ultimate happiness that the Holy Quran has interpreted as prosperity and salvation. From his perspective, virtue and moral value are formed when the moral agent, among all the actions he desires, chooses an action that is in line with the ideal perfection worthy of the human species. Therefore, the element of choice and freedom plays a fundamental role in realizing virtue. He also believes that all moral values are absolute and are not subject to individual taste or agreement, although the judgment regarding some subjects is qualified; this means that, relative to the specific conditions and constraints in which a subject is situated, moral value can vary. By adopting this definition of virtue and the core elements of virtuousness, the outcomes of applying genetic engineering in the realm of personality enhancement can be evaluated. Since free will and choice are among the key elements in the realization of virtue, directing human nature toward choosing virtues without free will raises the concern that the behavior produced by the individual would not qualify as a virtue and would have no effect on the person's moral perfection. On the other hand, any genetic manipulation requires a strategy to identify the superior and optimal state. In the moral domain, determining which trait is ethically optimal is difficult, because moral values have many explicit and implicit constraints that may change under different circumstances and turn a virtue into a vice; therefore, except in limited cases, one cannot speak of general moral principles that have a fixed moral value and count as virtues in all situations. بهسازی ژنی شخصیت، یکی از شاخه‌های فناوری زیستی است که بهبود صفات شخصیتی به منظور اصلاح رفتار را هدف قرار داده است. از آنجا که هرگونه دخالت در ساختار روانی انسان با ماهیت و تکامل وجودی وی مرتبط بوده و امکان تضییع حقوق انسانی نسل‌های بعد را محتمل می‌سازد، پیامدهای به‌کارگیری این فناوری می‌تواند محور تأملات اخلاقی قرار گیرد. در این مقاله، با مبنا قرار دادن نظرات استاد مصباح یزدی دربارۀ ماهیت ارزش اخلاقی به عنوان تقریری از اخلاق فضیلت، چالش‌های این حوزه بررسی شده است. بر اساس یافته‌های این تحقیق، اگر بهسازی ژنی شخصیت با ضرورت‌بخشی به صدور افعال اخلاقی موجب تضعیف نقش ارادۀ فاعل شود و یا با حذف کامل میل به بزه و رذیلت، بستر لازم برای گزینش‌گری و انتخاب فضیلت را مختل سازد، آنگاه در مسیر فضیلت‌مندی ایجاد اختلال کرده و انسان را از تحقق بخشیدن به استعداد درونی خود محروم می‌سازد؛ همچنین، عدم شناخت وضعیت بهینه در اخلاق، چالشی دیگر است که فناوری بهسازی ژنی با آن مواجه است.

https://jiethics.sbu.ac.ir/article_106373_19d70e4092a666706252b4f0fed5f568.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 Ethical Challenges and Considerations in Agricultural Development and Land Reform Projects in Iran (with Emphasis on the Tooba plan) چالش‌ها و ملاحظات اخلاقی در طرح‌های توسعه کشاورزی و اصلاح اراضی ایران (با تأکید بر طرح طوبی) 91 112 106350 10.48308/jiethics.2025.241062.1019 FA زینب سادات جوادی دانشجوی دکتری مدرسی اخلاق اسلامی. دانشگاه شهید بهشتی، تهران، ایران. فاطمه وجدانی گروه معارف اسلامی، دانشکده الهیات و ادیان دانشگاه شهید بهشتی. تهران، ایران (نویسنده مسئول). Journal Article 2025 08 11 Introduction:Agriculture is one of the pillars of food security, economic development, and environmental sustainability. The Tooba Plan, launched in the early 2000s, was implemented to strengthen this sector. Although the plan has achieved certain successes in economic dimensions, it has also faced serious challenges such as land-use change, land grabbing, and unsustainable exploitation of resources. These problems, to some extent, can be attributed to neglect of ethical considerations. Accordingly, this study examines the Tooba Plan from the perspective of Islamic ethical values and principles, seeking to answer four key questions: According to Islamic teachings, what are the fundamental values regarding how humans should utilize the environment? How have these fundamental values been reflected, and under what ethical principles, in agricultural policy documents? To what extent have the identified values and ethical principles been incorporated into the executive bylaw of the Tooba Plan? Based on the identified values and ethical principles, and in reference to available field studies, what ethical considerations emerge in the implementation of the Tooba Plan? Method: The ethical–environmental thought of Ayatollah Javadi Amoli was first selected as the foundation for identifying fundamental values. Subsequently, fourteen upstream policy documents related to agriculture and natural resources were analyzed in terms of ethical principles. Following this, the executive bylaw of the Tooba Plan was evaluated, and finally, field studies on the implementation and consequences of the plan were reviewed in order to provide a comprehensive picture of its ethical strengths and weaknesses. Findings: Based on the views of Ayatollah Javadi Amoli, four fundamental values were identified: preservation of environmental health and balance, justice in the utilization of natural resources, intergenerational justice and rights, and respect for non-human life. Corresponding ethical principles derived from these values were then traced in upstream agricultural policy documents. The findings revealed that upstream documents in the field of natural resources primarily emphasized avoiding unsustainable exploitation and maintaining ecological balance, and to some extent addressed the rights of future generations. However, intrinsic rights of living beings, wildlife and natural habitats, equitable access for social groups, and active participation of local communities were largely overlooked. At the implementation level, although the Tooba Plan has in some regions contributed to increased employment, household income, and land value, it has also generated adverse consequences such as rangeland degradation, loss of native species, land-use conversion for villas and land grabbing, decline of traditional livelihoods, and inequities in the land allocation process. Discussion: The weakness in ethical considerations within the Tooba Plan has led to its implementation being pursued primarily within the framework of economic interests. The roots of these challenges can be traced back to the insufficient attention to ethical dimensions in upstream agricultural policy documents. Employing the framework of Islamic ethics can contribute to addressing these shortcomings and guiding future reforms. طرح طوبی گرچه در توسعه اقتصادی جوامع روستایی مؤثر بوده است، اما اجرای آن به دلیل برخی مشکلات با کندی مواجه شده است. بخشی از مشکلات می‌تواند ناشی از بی‌توجهی به ملاحظات اخلاقی باشد. این پژوهش با هدف بررسی چالش‌های اخلاقی طرح طوبی و باتکیه‌بر ارزش‌ها و اصول اخلاق اسلامی، به چهار پرسش اساسی پاسخ می‌دهد: 1. بر اساس آموزه‌های اسلامی، ارزش‌های بنیادین حاکم بر بهره‌مندی انسان از محیط‌زیست کدام‌اند؟ 2. این ارزش‌ها چگونه در اسناد بالادستی حوزه کشاورزی انعکاس یافته‌اند؟ 3. ارزش‌ها و اصول اخلاقی به‌دست‌آمده چگونه در آیین‌نامه اجرایی طرح طوبی بازتاب یافته‌اند؟ 4. بر پایه ارزش‌ها و اصول اخلاقی و با استناد به تحقیقات میدانی موجود، در اجرای طرح طوبی چه ملاحظات اخلاقی مطرح است؟ پاسخ این پرسش‌ها از طریق تحلیل دیدگاه‌های آیت‌الله جوادی آملی درباره رفتار انسان با محیط‌زیست، تحلیل محتوای چهارده سند بالادستی حوزه کشاورزی، تحلیل محتوای آیین‌نامه اجرایی طرح طوبی، و بررسی پژوهش‌های میدانی مرتبط با این طرح به‌دست‌آمده است. بر اساس یافته‌ها، چهار ارزش بنیادین شامل سلامت و تعادل محیط‌زیست، عدالت در بهره‌مندی از منابع طبیعی، عدالت بین‌نسلی و احترام به حیات غیرانسانی شناسایی شد و اصول اخلاقی متناظر با این ارزش‌ها از اسناد بالادستی کشاورزی استخراج شد؛ سپس مشخص شد که تمرکز آیین‌نامه طرح طوبی عمدتاً بر بهره‌برداری اقتصادی بوده، و دغدغه حفاظت از زیست‌بوم‌ها، حفظ حقوق جوامع محلی و رعایت حقوق بین‌نسلی در آن ضعیف است. این طرح در مرحله اجرا نیز با چالش‌های اخلاقی متعددی روبه‌روست؛ ازاین‌رو بازنگری آن باتوجه‌به ملاحظات اخلاق زیست‌محیطی ضروری به نظر می‌رسد.

https://jiethics.sbu.ac.ir/article_106350_80747f47bda66e4b7d0befaf1ecdc328.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 Morality-as-Cooperation Theory in Iran: Validation of the Persian Morality-as-Cooperation Questionnaire نظریۀ اخلاق به مثابه همکاری در ایران: اعتباریابی نسخۀ فارسی پرسشنامۀ اخلاق به مثابه همکاری 113 144 106248 10.48308/jiethics.2025.240578.1015 FA پگاه نجات گروه روانشناسی، دانشکده علوم تربیتی و روانشناسی، دانشگاه شهید بهشتی، ایران، تهران (نویسنده مسئول). مهسا حضرتی کارشناسی ارشد، روانشناسی عمومی، دانشکده علوم تربیتی و روانشناسی، دانشگاه شهید بهشتی، ایران، تهران. Journal Article 2025 07 09 Introduction: Moral psychologists have long sought to formulate moral values and assess individuals’ and groups’ moral profiles. To this end, following criticisms to the Moral Foundations Theory and its questionnaire (Graham et al., 2011, 2013), Curry (2016) proposed Morality-as-Cooperation (MAC) Theory based on biological evolution and by centralizing cooperation in defining morality. This theory views moral values in terms of seven distinct domains, i.e., Family, Group, Reciprocity, Heroism, Deference, Fairness, and Property. The corresponding scale is Morality-as-Cooperation Questionnaire (MAC-Q; Curry et al., 2019) which is composed of separate sections, namely, Relevance and Judgement. Given the recency of this theory and the paucity of empirical data putting it to the test from countries other than its birthplace, this study aimed to examine reliability (internal consistency) and validity (convergent, divergent, predictive, and incremental) of the Persian version of MAC-Q among Iranians. Method: The final sample consisted of 552 Iranians above 18 years of age (58.9% female, mean age 31.03, SD = 10.24 years) for the initial MAC-Q structural analyses, and 370 Iranians (51.6% female, mean age 32.65, SD = 10.33 years) for the analyses aimed at convergent, divergent, and predictive validity. Materials included the Persian translation of 42-item MAC-Q (Curry et al., 2019) and the MFQ-20 (Graham et al., 2011; Nejat & Hatami, 2019), along with a set of external scales relating to the moral values represented in the MAC Theory. Among these scales were Schwartz’s Basic Values Scale, Family Values Scale, Virtues in Action Scale, and Social Dominance Orientation scale. The scales were made available online to respondents. Confirmatory factor analysis, correlation, and hierarchical regression analysis were used for data analysis. Findings: Cronbach’s alpha coefficients for the Relevance section were higher than .70 except Fairness (.66). For Judgement, Heroism, Fairness, and Property had low internal consistency (below .60) while alphas for the rest of domains were higher than .60. In general, alpha coefficient were higher for the Relevance than the Judgement section. The correlated seven-factor and the hierarchical individualizing-binding two-factor model had good fit in confirmatory factor analysis, especially separately for Relevance and Judgement sections. The majority of MAC-Q subscales, particularly those of Judgement, were significantly and most strongly correlated with their corresponding external scales, suggesting a satisfactory convergent validity for the questionnaire. MAC-Q, especially the Judgement section of it, predicted the majority of the value-related external scales above and beyond Moral Foundations Questionnaire, a finding which indicates good predictive and incremental validity of the Persian MAC-Q. Discussion: The internal consistency of Judgement Property was similar to Yilmaz et al. (2021) but lower than Curry et al. (2019), while that of Judgement Fairness and Heroism tended to be lower than both. Findings supported the distinctiveness of the MAC theory’s seven moral values among Iranians. Second, similar to prior findings on moral foundations, these seven moral concerns were found to be categorized under two broader individualizing (Fairness, Property, and Reciprocity) and binding (Group, Family, and Heroism) categories. The present study replicated former findings regarding better model fit in separate sections of the questionnaire than the whole of it, with slightly better fit for the Relevance than the Judgement section. However, the Judgement section fared better than Relevance in convergent and incremental validity. Therefore, while echoing the recommendation to use Relevance and Judgement sections separately, similar to Curry et al., one section could not be strictly preferred to the other in the Persian scale. نظریۀ اخلاق به مثابه همکاری ارزش‌‌های اخلاقی را مشتمل بر هفت حوزه می‌‌داند که عبارت از خانواده، گروه، مقابله‌‌به‌‌مثل، قهرمان‌‌گرایی، تسلیم، انصاف و مالکیت هستند. نظر به اخیر بودن این نظریه و کم بودن داده‌‌های تجربی آزمون‌‌کنندۀ آن از کشورهای غیر از محل تولد آن، این مطالعه با هدف بررسی پایایی و روایی نسخۀ فارسی پرسشنامۀ مرتبط با این نظریه، یعنی پرسشنامۀ اخلاق به مثابه همکاری، در نمونه‌‌ای 552 نفره از ایرانیان انجام شد. به منظور ارزیابی روایی همگرا و واگرای این پرسشنامه، از مجموعه‌‌ای از مقیاس‌‌های بیرونی با موضوع ارزش‌‌ها استفاده شد. براساس یافته‌‌های تحلیل عاملی تأییدی، مدل هفت عاملی همبسته و نیز مدل دوعاملی سلسله‌‌مراتبی فردگرایانه-پیوندگرایانه از برازش خوبی برخوردار بودند، بخصوص به طور مجزا برای بخش‌‌های ارتباط و قضاوت پرسشنامه. ضرایب آلفای کرونباخ در خرده‌‌مقیاس‌‌های بخش ارتباط پرسشنامه بالاتر از بخش قضاوت آن بود. اکثر خرده‌‌مقیاس‌‌های پرسشنامه، بخصوص در بخش قضاوت، به طور معنادار و قوی‌‌ترین با مقیاس‌‌های بیرونی مرتبط با خودشان همبستگی داشتند که بیانگر روایی همگرای مطلوب این پرسشنامه است. به علاوه، پرسشنامۀ اخلاق به مثابه همکاری، بخصوص بخش قضاوت آن، اکثر مقیاس‌‌های بیرونی مرتبط را ورای پرسشنامۀ بنیادهای اخلاقی پیش‌‌بینی نمود که بیانگر روایی پیش‌‌بین و افزایشی مطلوب این پرسشنامه است. مقالۀ حاضر با مشخص نمودن خرده‌‌مقیاس‌‌های پرسشنامۀ اخلاق به مثابه همکاری که بیشترین نیاز را به بهبود همسانی درونی یا اصلاح محتوا دارند و نیز ارائۀ پیشنهادهایی در این راستا به پایان می‌‌رسد.

https://jiethics.sbu.ac.ir/article_106248_300e1066941874d10421109a13c79e25.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 A Historical Perspective on the Virtue of Accountability in Higher Education in Europe and the United State نگاهی تاریخی به فضیلت پاسخ‌گویی در آموزش عالی اروپا و آمریکا 145 168 106351 10.48308/jiethics.2025.239744.1006 FA مریم بناهان گروه مدیریت و برنامه‌ریزی آموزشی، دانشکده علوم تربیتی و روان‌شناسی، دانشگاه الزهراء(س)، تهران، ایران. Journal Article 2025 05 01 Introduction and Objectives: In today’s world, higher education assumes a pivotal role in advancing the social, economic, and cultural development of nations, with universities carrying significant responsibilities in achieving strategic societal goals. Amid rapid technological transformations, growing informational complexities, and challenges such as artificial intelligence and academic misconduct, the necessity of reinforcing ethical frameworks and embedding the virtue of accountability in universities has become more critical than ever. Accountability extends beyond legal requirements, being rooted in moral and cultural values that foster transparency, public trust, and a balance between rights and duties within the organizational structure of higher education. As such, it underpins the enhancement of teaching and research quality while strengthening institutional legitimacy and cohesion in relation to diverse stakeholders, including students, policymakers, and society. Despite centuries of debate over university autonomy and the role of the state, accountability has remained an essential bridge between universities and their communities. While it yields important benefits—such as raising standards and curbing abuses of power—it also raises concerns about its potential to constrain trust and academic freedom. Nevertheless, in what has often been described as the “Age of Accountability,” a critical analysis of this concept and its implications for the transformation of higher education is indispensable. The present study aims to examine the nature and dimensions of accountability, offering a historical perspective on how it has been understood and practiced in European and American universities, and to identify to whom and for what purposes universities have been held accountable across different historical periods. Research Methodology: The present study seeks to explain the nature and dynamics of the virtue of accountability within a historical context. Methodologically, it adopts a qualitative research design that emphasizes meaning-making and an in-depth understanding of phenomena rather than quantitative measurement. Through the systematic analysis of historical documents and reports, the research explores structural, cultural, and institutional transformations in universities across time. This qualitative historical approach enables the reconstruction of continuities and shifts in events and developments, as well as their critical examination, in order to gain a deeper understanding of how the concepts and practices of accountability have evolved within higher education. As noted by Yemeni-Dozi Sorkhabi (2013), such an approach allows the researcher to reconstruct past realities by reviewing and interpreting relevant sources, thereby tracing the transformation of organizational behaviors, structures, and values over time. The method involves collecting and analyzing written documents, archival materials, university mission statements, and policy reports, which are interpreted systematically to construct a comprehensive and evidence-based account of the evolution of moral accountability. As a fundamental rather than applied inquiry, the study aims to advance theoretical knowledge about the concept of accountability and its role in higher education, rather than providing immediate practical solutions. Particular attention is given to examining the historical approaches of American and European universities toward accountability as a moral virtue, analyzing the role of organizational ethical culture, and clarifying the social and political conditions that have influenced higher education as an institution over time. This methodological orientation thus enables both the reconstruction of historical realities and the theoretical deepening of the relationship between accountability, ethics, and the mission of universities. Findings: Since the 1980s, accountability has emerged as a prominent ethical and institutional component in higher education in Europe and the United States, gradually acquiring new dimensions over time. With the growing emphasis on universities’ responsibility, the boundary between academic freedom and accountability has increasingly become contested. The findings indicate that the idea of university autonomy, rooted in the Enlightenment, can no longer persist without the acceptance of moral accountability. Contemporary universities face mounting pressures from governments, civil society, philanthropists, and even students, all of whom demand transparency, effectiveness, and responsibility. The study shows that the movement of European and American universities toward moral accountability has been shaped by the complex interaction of historical, social, political, and economic factors across three key stages: the pre–nation-state era, the nation-state era, and the era of globalization. In the first stage, universities were traditional institutions under the authority of the Church, with the primary mission of training religious elites. With the Renaissance and the Enlightenment, however, humanistic values, scientific freedom, and the personal role of professors enhanced internal accountability. In the second stage, with the rise of nation-states and the expansion of governments’ social responsibilities, universities were expected to contribute to nationalization, democratization of education, and the provision of public services, thereby assuming greater accountability to the state and society. In the third stage, the age of globalization and the information society, the missions of internationalization in teaching, research, and public service, along with the emergence of transnational institutions, created new pressures for transparency, accountability, and ethical responsibility. In this context, moral accountability is recognized as a vital strategy for safeguarding the legitimacy, quality, and social responsibility of universities in modern and postmodern worlds. Discussion and Conclusion: A historical examination of the virtue of accountability in American and European universities reveals that these institutions have faced similar challenges in balancing academic autonomy with social responsibility throughout their development. European universities, with deep roots in medieval and Renaissance traditions, initially fostered accountability internally within their organizational structures and gradually extended it toward society and the state. In contrast, American universities, emphasizing research orientation and relative independence, have progressively adapted their accountability frameworks in response to pressures from governments, civil society, and various stakeholders. This historical trajectory indicates that accountability is not merely an administrative obligation but rather an ethical and institutional process shaped and sustained within specific cultural, political, and social contexts. Moreover, the tension and interplay between academic freedom and moral accountability in universities of both regions have played a key role in forming organizational identity and legitimacy. In light of increasing pressures from globalization and technological change, institutionalizing this virtue emerges as a critical strategy for maintaining a balance between responsibility and academic independence. Ultimately, the study underscores that the development of institutional mechanisms grounded in moral accountability is indispensable for achieving ethical and sustainable universities in the contemporary era. A deeper understanding of the relationship between rights and duties in higher education can guide fundamental transformations in policy-making, organizational culture, and university performance, thereby enhancing both the quality of teaching and research and the capacity of universities to meet diverse societal expectations. این پژوهش با هدف بررسی تاریخیِ تحول دانشگاه‌ها و نقش فضیلت پاسخ‌گویی به‌عنوان مؤلفه‌ای اخلاقی در سازمان‌های آموزش عالی در اروپا و آمریکا انجام شده است. روش تحقیق، کیفی و تاریخی بوده و با تحلیل اسناد و گزارش‌های تاریخی، روند تغییرات ساختاری، فرهنگی و نهادی دانشگاه‌ها مورد مطالعه قرار گرفته است. یافته‌ها نشان می‌دهد دانشگاه‌ها از قرون وسطی تا امروز، در تعامل مستمر با تحولات سیاسی، اجتماعی و فرهنگی، مسیر تحول خود را پیموده‌اند و به‌تدریج از نهادهای تحت سلطه کلیسا به سازمان‌هایی مستقل و اخلاق‌مدار تبدیل شده‌اند. فضیلت پاسخ‌گویی در این روند، به‌عنوان پیوندی اخلاق‌مدار میان حقوق و وظایف دانشگاه و جامعه معنا یافته و نقشی مهم در حفظ تعادل میان استقلال دانشگاه و پاسخ‌گویی به ذی‌نفعان ایفا کرده است. بر اساس نتایج این پژوهش، آموزش عالی باید ضمن حفظ استقلال علمی و حرفه‌ای خود، تقویت ساختارهای پاسخ‌گویی را به‌منظور ارتقای مسئولیت‌پذیری و تحقق عدالت اجتماعی در اولویت قرار دهد. این رویکرد می‌تواند دانشگاه‌ها را به نهادهایی فضیلت‌مدار، اخلاق‌محور و کارآمد در خدمت جامعه تبدیل سازد.

https://jiethics.sbu.ac.ir/article_106351_ffb1faac06fcdcba2bcfb4379e03c46f.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 The History of Ascetic Biography in Kufa and Qom: A Reassessment of Text-Centered Shiʿi Currents; 2nd to 4th Centuries AH تاریخ زهدنگاری در کوفه و قم: بازخوانی جریان‌های نص‌گرای شیعه؛ سده‌های دوم تا چهارم هجری 169 192 106272 10.48308/jiethics.2025.106272 FA عباس میرزایی گروه تاریخ و تمدن اسلامی، دانشکده الهیات و ادیان، دانشگاه شهیدبهشتی، ایران، تهران (نویسنده مسئول). علی بلوردی دانشجوی دکتری، رشته مدرسی معارف گرایش اخلاق اسلامی، دانشکده علوم اسلامی، دانشگاه قرآن و حدیث، تهران، ایران. Journal Article 2025 05 28 Introduction: The history of ethical writing in Shiʿism, despite the loss of many early works, remains accessible through bibliographical sources such as al-Najāshī’s Fihrist and al-Ṭūsī’s Fihrist. These catalogues reveal intellectual currents and writing traditions in the early Islamic centuries. While much scholarly attention has been devoted to theology and ḥadīth in the major Shiʿi centers of Kufa and Qom, the ethical dimension of these schools has received comparatively little attention. This study addresses this gap by focusing on zuhd-writing (ascetic literature) as a representative case of early Shiʿi ethical thought. It examines the development of zuhd-writing between the 2nd and 4th centuries AH in the Kufan and Qom schools. The centrality of zuhd in early Shiʿi ethics is evident, as it functioned not merely as an individual practice but as a socio-intellectual current countering worldliness, with strong roots in the teachings of the Imams. Zuhd also provides a practical lens for assessing the intellectual orientations of Shiʿi scholars in law, exegesis, and ḥadīth, and offers a comparative framework for distinguishing Shiʿi ethics from Sufi currents. The study hypothesizes that jurists and exegetes in Kufa (2nd century AH), jurists in Qom (3rd century AH), and ḥadīth scholars in the 4th century AH played decisive roles in shaping Shiʿi ascetic literature. Beyond illuminating scholarly orientations, these texts provide valuable insights into the social values and lifestyles of early Shiʿi communities and contribute to reviving the Shiʿi ethical heritage. Methodologically, the study employs a historical-analytical approach, drawing primarily on biographical and bibliographical sources—particularly al-Najāshī’s Fihrist. Given that nearly all ascetic works of this period have been lost, the analysis relies on preserved titles, authorial attributions, and contextual evidence to reconstruct the intellectual profile of the authors. Findings: The research shows that Shiʿi ascetic literature evolved across three main stages. In Kufa during the 2nd century AH, it was closely linked to the writings of exegetes and jurists. In the 3rd century, the tradition continued in Qom through the works of jurists, with al-Ḥusayn b. Saʿīd al-Ahwāzī’s Kitāb al-Zuhd as a prominent surviving example. By the 4th century, ascetic writing in Qom underwent a significant shift from the mere compilation of moral traditions to practical sīra-writing, presenting models of asceticism rooted in the lives of the Prophet (ṣ) and the Imams (ʿa), with the works of al-Shaykh al-Ṣadūq serving as prime examples. This transformation was shaped by broader historical factors, including the end of the Imams’ direct presence, the spread of Sufism, and parallel developments in Sunnī ascetic traditions. Discussion: The findings demonstrate that ascetic literature in the 2nd–4th centuries AH was not marginal but integral to the scholarly and ethical heritage of Imāmī Shiʿism. Comparative analysis of the Kufan and Qom schools shows that, despite their differing intellectual orientations, both recognized zuhd as a central axis of ethical writing. This underscores the role of asceticism in structuring the semantic network of Shiʿi ethics, revealing that early Shiʿi moral thought was embedded in broader social contexts and reactions to worldliness. The transition from theoretical and narrative zuhd in Kufa and Qom to practical sīra-writing in the 4th century reflects a shift toward providing concrete ethical models for the community, likely influenced by the closure of the Imams’ era and the growth of Sufi and Sunnī trends. The originality of this study lies in situating Shiʿi ascetic writing within the framework of intellectual currents and scholarly schools, whereas previous studies have treated zuhd largely in general Islamic or theological contexts. Thus, this research makes a significant contribution to filling the gap in the historiography of Shiʿi ethics and opens pathways for further studies on the later development of ascetic and ethical traditions. این مقاله با هدف بررسی سنت زهدنگاری در تاریخ اخلاق روایی شیعه نگاشته شده است. زهدنگاری، به‌عنوان یکی از شاخه‌های مطالعاتی در دانش اخلاق، می‌تواند زمینه‌ساز تحلیل‌های تازه‌ای در شناخت سنت اخلاقی شیعه باشد. شناسایی جریان‌های شکل‌دهنده تراث اخلاقی، مقدمه‌ای ضروری برای تبیین جریان‌های اخلاقی شیعه در سده‌های نخستین است. در این پژوهش تلاش شده است تا ضمن بررسی گرایش‌های فکری و جغرافیایی زهدنگاران شیعی، نشانه‌هایی از جریان‌های اخلاقی شیعه آشکار شود. محدثان شیعه در فاصله سده‌های دوم تا چهارم هجری، آثاری در حوزه زهدنگاری پدید آورده‌اند. پرسش اصلی این پژوهش آن است که زهدنگاری در این سده‌ها چه جایگاهی در تاریخ اخلاق روایی شیعه داشته است؟ فرضیه مقاله بر آن است که نمی‌توان الگوی ثابتی در گرایش محدثان شیعی به تدوین مجامع حدیثی با محوریت زهد ارائه کرد، بلکه این جریان باید در یک روند تاریخی و در قالب گرایش‌های علمی محدثان نص‌گرا در دو مدرسه کوفه و قم بررسی شود. یافته‌های پژوهش نشان می‌دهد که زهدنگاری در سنت شیعه ریشه در نگاشته‌های عالمان تفسیری (سده دوم)، عالمان فقهی (سده سوم) و محدثان (سده چهارم) دارد و در هر دو مدرسه کوفه و قم استمرار یافته است.

https://jiethics.sbu.ac.ir/article_106272_46dfb134dfb2b47b71c74ccb5af404ac.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 Accountability in the context of higher education evolutions پاسخگویی در بستر تحولات آموزش عالی 193 220 106372 10.48308/jiethics.2025.240061.1008 FA مریم برادران حقیر گروه معارف اسلامی و علوم تربیتی، دانشگاه امام صادق(ع)، تهران، ایران. Journal Article 2025 05 22 Introduction: The basis for addressing accountability in higher education is related to the nature of this influential institution; higher education is a subsystem within society that is in a reciprocal relationship with it and other subsystems. Therefore, any change within this subsystem signals changes within the international, national, and local community. From this perspective, when it comes to accountability in higher education, recognizing the internal changes in this subsystem is accompanied by understanding external changes. For this reason, in this article, accountability in the context of higher education in the world and Iran is explored with the approach of what the recent important social changes and trends have been and what their relationship is with higher education; so that by critically examining the form, content, and orientation of those factors in the context of time, a picture of the accountability process in higher education from the past to the present can be drawn, perhaps providing a way to picture its future in a way that the higher education institution, as a committed social institution, considers accountability as a virtue. In the view of accountability as a virtue, the position of higher education as an actor, its relationship with what connections, and the subject matter and context in which it is questioned determine the concept and method of accountability and its elements in the formal and informal structure. Findings: A) Science and technology developments and higher education: Science and technology are not two independent and unrelated components in the development process. Today, the Fourth Industrial Revolution is a concept that has been discussed. The integration and combined effects of several exponential technologies have shaped this revolution, and as a result, the curriculum from school to university is evolving. The exact effects of such fourth-cycle technologies on society and the planet are still unknown. But the fact that deep and rapid changes are on the way seems certain. Since the social impacts or destructive environmental damage of the technologies of the Fourth Industrial Revolution are hidden from us, the need for higher education to respond is essential. B) Social demand for education and the massification of higher education: Today, elite higher education has evolved into inclusive higher education, and the development of the learning community has been postponed to the simultaneous quantitative expansion and qualitative improvement of access to higher-level learning. In such a system, higher education loses its original meaning and becomes a continuation of education. Therefore, higher education must respond to the balance between massification and protection from the deviation of the university mission. C) The idea of the entrepreneurial university and the marketization of higher education: the entrepreneurial university was supposed to respond to the needs of households, businesses, and the government, and its realization requires two-way interaction: the university is in touch with society and business, creating employment, producing knowledge, and transferring it in appropriate ways to the stakeholders and the university's social responsibility. The community must also feel responsible for the university so that the cycle of systemic vision and the importance of the environment in advancing the goals of the entrepreneurial university is not flawed, because the entrepreneurial university is a network and has many relationships with its contacts and fellow entrepreneurs and industries, and with all types of individuals and groups related to innovation and growth. It needs more ability to respond to real needs; therefore, innovations must be brought to the market, and innovation and entrepreneurship must be presented in fundamental ways in universities. D) Society, industry and higher education: The importance of responding to the needs of industry has been and continues to be such that it has led to changes in educational courses in higher education institutions and their creation or dissolution, and countries have had different experiences based on their own requirements. Diversity between syllabi or implementation methods, continuous monitoring and modification of educational and research courses to change requirements, reduce undesirable consequences, quality assurance for competitiveness and response to the needs of society today are among the reasons that lead to the diversity of postgraduate courses, and research, which is a strategic point in knowledge-based societies, is one of the sensitive points of focus on these courses. In global experience, the labour market situation, industry needs and the demand for cooperation from the demand side are the main drivers of PhD courses and applied research, and they have often been supported by government policies. Although the connection with industry brings the opportunity to impact the local region and economy, enrich financial flows, increase innovation and create jobs for students, there are concerns about the impact of this approach on the core mission of university research. E) Quality assurance and ranking of higher education: The universality of higher education and the constraints on public spending have increased the sensitivity of stakeholders to the quality of higher education and its added value. Quality assurance bodies, which are accountable to institutions and the public, must ensure that experienced education providers provide a good standard in order to maintain trust in the national and international education system. F) Accountability and the horizons ahead: The mission of universities is not limited to creating and sharing knowledge with students, companies and society at large. Universities have a moral responsibility to work for the common good and to find solutions to important global issues. This overarching mission and the goal of positively impacting society with respect for all stakeholders are embedded in the concept of university social responsibility. Universities therefore need to implement policies and procedures that ensure transparency and accountability in their decision-making and governance processes. Discussion: The university is a social institution that must voluntarily and enthusiastically regain its lost responsibility and, by descending from the ivory tower, listen to the silenced voices and unknown needs in society and, with knowledge and wisdom, find the appropriate way to serve itself at any time. Only then will accountability, as a social concept and constructed by society, go beyond the artificial duality of virtue and mechanism and provide its appropriate service by finding a balance in the ecosystem in which it breathes. In such a definition, for example, the universalization or marketization of higher education will not necessarily contradict the norms of the institution of science; provided that the institution of science moves from aristocracy to accepting social orders and becomes sensitive to social needs. این مقاله به بررسی پاسخگویی در بستر تحولات آموزش عالی و دانشگاه‌ها در جهان و ایران می‌پردازد. در این مسیر، تحولات مهم اثرگذار شناسایی شده‌اند که عبارتند از: 1). تحولات علم و فناوری و زیرشاخه آن، انقلاب‌های صنعتی و تأثیر آن بر ظهور برنامه‌های آموزشی جدید؛ 2). افزایش تقاضای اجتماعی برای تحصیل و توده‌ای شدن آموزش عالی؛ 3). ایده دانشگاه کارآفرین، بازاری‌سازی و خصوصی‌سازی آموزش عالی؛ 4). ارتباط جامعه و صنعت با دانشگاه؛ 5). تضمین کیفیت و رتبه‌بندی آموزش عالی؛ 6). مسئولیت اجتماعی‌ که شامل مواجهه با مسائل جهانی و رعایت خیر عمومی است و پاسخگویی را به سطح تصمیم‌گیری و حکمرانی با رعایت اخلاق و حقوق می‌برد. در عصر کنونی، که پارادایم توسعه پایدار مشروعیت دانشگاه را در انجام مسئولیت اجتماعی‌ آن می‌بیند، پاسخگویی نیازمند نگاهی متفاوت است؛ به این معنا که آموزش عالی، دانشگاه و دانشگاهیان باید در تعادل‌یابی در اکوسیستم خود، با رعایت اصول اخلاقی به ارائه خدمات مؤثر در سطوح محلی، منطقه‌ای، ملی و بین‌المللی بپردازند و در زیست‌بوم خود پاسخ‌گو و بالنده باشند؛ در چنین رویکردی، پذیرش تغییرات در نظام آموزش عالی با فهم موقعیت، توضیح روندها، تلاش برای بهبود و تعالی فرآیندها و سازوکارها و همراهی خلاقانه با زمینه اجتماعی ممکن و سازگار است، بدون آنکه اصول اخلاقی مأموریت دانشگاه خدشه‌دار شود.

https://jiethics.sbu.ac.ir/article_106372_0f45da73d04b6ae524ddb0e8001c9041.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 Discovering the Semantic Network of the Three Concepts of Indulgence, Forgiveness, and Forgiveness in the Holy Quran شبکه معنایی مفاهیم اخلاقیِ اغماض، عفو و صفح در قرآن 221 242 106247 10.48308/jiethics.2025.239829.1007 FA محمد جواد نوروزی اقبالی دانشجوی دکتری مدرسی اخلاق اسلامی، دانشکده الهیات و ادیان، دانشگاه شهید بهشتی، تهران، ایران (نویسنده مسئول). حسن سعیدی گروه ادیان و عرفان، دانشکده الهیات و ادیان، دانشگاه شهید بهشتی، تهران، ایران. Journal Article 2025 05 07 Introduction: This study aims to analyze and reconstruct the semantic network of three key Qur’anic terms: ʿAfw (pardon), Ṣafḥ (overlooking), and Ighmāḍ (forbearance\leniency). Although these concepts are semantically related, each possesses a distinct position and function in the ethical structure of the Qur’an. Using lexical semantics grounded in the Izutsuian approach, the research explores how these terms operate through semantic components, collocations, paradigmatic relations, and conceptual fields. Findings: Findings indicate that ʿAfw is deeply associated with attributes such as iḥsān (benevolence), ḥilm (forbearance), and ghufrān (forgiveness), and stems from conscious inner virtue—typically enacted in a context of authority and with reformative intent. Ṣafḥ refers to respectful turning away without punitive action, suggesting dignified restraint. Conversely, ighmāḍ denotes an intentional “closing of the eyes” to faults, potentially motivated by fear, generosity, or affection, and often manifests without confrontation. Discussion: The semantic distribution of these terms across various Qur’anic verses demonstrates their role in different moral, social, and pedagogical contexts. Furthermore, the study reveals their interconnectedness with related terms such as tawba (repentance), raḥma (mercy), faḍl (grace), ʿiqāb (punishment), and jazāʾ (recompense), all of which form an extended conceptual field central to the Qur’an’s ethical discourse. Employing both micro-level (componential analysis) and macro-level (field mapping) perspectives, the research proposes a systemic model of Qur’anic forgiveness semantics. The study also incorporates exegetical and lexical sources—including Mufradāt (Ragheb), Majmaʿ al-Bayān (Tabarsi), and Tafsīr al-Mīzān (Tabatabaʾi)—to contextualize and differentiate the nuances of these concepts. Ultimately, this paper underscores that semantic network analysis offers a robust tool for uncovering the Qur’an’s ethical system and deepening understanding of its foundational moral logic. این مقاله به بررسی شبکه معنایی سه واژه اخلاقی قرآنی «اغماض»، «عفو» و «صفح» می‌پردازد و تلاش می‌کند تا تفاوت‌های ظریف معنایی و کاربردی این واژگان را در بافت فرهنگی و زبانی قرآن کشف کند. با توجه به قرابت معنایی این واژگان و وجود تفاوت‌های ظریف در کاربرد آنها در متون قرآنی، نویسنده با استفاده از روش معناشناسی واژگانی و الگوی ایزوتسو از مکتب بن، ساختار معنایی این سه واژه را در قالب روابط ترادفی، تقابلی و منشأ و پیامدها تحلیل می‌کند. نتایج نشان می‌دهد که هر سه واژه مربوط به فضیلۀ گذشت هستند، اما در جنبه‌هایی مانند شرایط وقوع، منشأ و پیامدها با یکدیگر متفاوتند. «عفو» به معنای گذشت از مجازات در برابر خطاهای بزرگ و پس از عذرخواهی است و منشأ آن شامل صفاتی چون احسان، حلم و غفران است. «صفح» گذشتی کامل‌تر است که شامل ترک سرزنش و جلوگیری از احساس شرمندگی خطاکار نیز می‌شود و اغلب بدون نیاز به اعتراف مستقیم به خطا رخ می‌دهد. «اغماض» نیز به معنای چشم‌پوشی از خطا یا سهل‌انگاری است که ممکن است ناشی از خوف، محبت یا کرامت باشد و بدون وجود توبه یا عذرخواهی صورت گیرد. این مقاله همچنین تأکید می‌کند که درک دقیق این واژگان تنها از طریق تحلیل شبکه معنایی و در نظر گرفتن بافت فرهنگی و زبانی قرآن امکان‌پذیر است.

https://jiethics.sbu.ac.ir/article_106247_92e401ac7ea7cd55821c733962088649.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 The Place of Ethical Teachings of Molana In Elementary School Persian Textbooks جایگاه آموزه‌های اخلاقی مولانا در کتب درسی فارسی دوره ابتدایی 243 260 106376 10.48308/jiethics.2025.241142.1020 FA مجید کهرازهی دانشجوی دکتری مدیریت آموزش عالی، دانشکده علوم تربیتی و روانشناسی، دانشگاه شهید بهشتی تهران، ایران جمیله علم الهدی گروه علوم تربیتی، دانشکده علوم تربیتی و روانشناسی، دانشگاه شهید بهشتی تهران، ایران. مهناز تبرایی دکتری فلسفه و کلام اسلامی، دانشگاه هنر تهران، ایران. Journal Article 2025 08 17 Introduction: To become familiar with moral teachings, it is essential to pay attention to the works of great Persian writers. One of these greats of Persian literature is Jalaluddin Muhammad Balkhi, nicknamed Maulana the mystic and a famous and renowned poet of the seventh century AH who enjoys a global status and prestige. The use of Maulana's moral teachings in his works, which are inspired by religious sources, plays an important role in developing human characteristics and promoting the dignity of individuals and can contribute to the perfection of society. In the Masnavi, Maulana teaches moral concepts using the Quran and Hadith as well as parables, and his comprehensive and humane educational views are consistent with modern educational methods. Studying Maulana's works, which contain moral themes in the form of stories and poems, can change people's attitudes and behaviors and have positive effects on their lives. These works are full of life lessons and their study is essential for everyone and should start in schools. Moral teachings in Iran are usually found in the form of stories, works of art, literature, and historical biographies. One of the most important ways to convey moral values and teachings to students is through the use of explicit and implicit content, such as textbooks. Uncluding Maulana’s moral teachings in elementary Persian textbooks in simple language and in the form of stories, poems, and parables can help strengthen social ethics and develop children’s emotional personality. In fact, moral teachings are good human values and behaviors that, in simple language and in the form of stories and parables, help to form a healthy social and moral personality and behavior. The present study examined the place of Maulana’s moral teachings in elementary Persian textbooks. In this study, the most important expected moral teachings were extracted from both the national curriculum and research backgrounds. Method: The research method is qualitative in nature and is a type of content analysis. The application of the content analysis method is to examine the explicit content of the messages in a text and describe its features. Content analysis is a suitable method for answering questions about the content of a message. The population under study included Persian books from the first to the sixth grade of elementary school. The content of all these books was examined. The unit of analysis was all paragraphs and sections of the book, which were studied with the aim of examining texts and parts of Rumi's personality and his works. The data collection tool was also the use of a summary checklist and a descriptive qualitative content analysis method was used to analyze these cases. Findings: The findings and analyses indicated that the position of Maulana's moral teachings in Persian textbooks is not at a desirable level. In a general comparison, the sixthgrade Persian textbook paid more attention to Maulana's moral teachings than other grades. While the fourth and fifth grade Persian textbooks paid attention only once, the first grade Persian (first, second, and third grade Persian) did not pay any attention to these teachings. Based on these findings, the level of attention to Malana's moral teachings in Persian textbooks for the primary school is not desirable due to important reasons such as the lack of textbook pages, multiple educational goals, and the inadequacy of these teachings with the understanding of learners. Therefore, considering the important role of moral teachings in the development of individual personalities and the existence of numerous moral challenges in society, it is necessary to give more attention and value to these teachings by prioritizing them appropriately in textbooks. Discussion: Based on the findings, the treatment of Maulana's moral teachings in elementary school Persian textbooks is not at a desirable level. The authors of these texts consider the reduction in the number of lessons and pages as the reason for not using these teachings more. In general, the content of elementary school Persian textbooks needs to be revised to establish a balance between moral concepts and learning basic skills, and to improve students' moral awareness based on Maulana's moral teachings. To optimally use the works of the great Persian writers such as Maulana, one should not be satisfied with the content of textbooks alone, but teachers and other education professionals should cover possible gaps in the curriculum content with various other educational programs. Also, using children's storybooks in free programs and class assignments, and utilizing Maulana's teachings in school morning and afternoon programs, along with holding practical workshops by expert teachers, can help students become more familiar with these teachings. As a suggestion for future research, researchers can examine the place of Maulana's moral teachings in other books or in Persian books of other educational levels. It is also suggested to examine the moral teachings of other scholars and great Persian writers in different books. Finally, it should be noted that issues such as limitations in generalizing the results, researcher bias in content analysis, and lack of precise determination of the boundaries of content analysis due to sample dispersion are among the most important limitations of the research. جلال‌الدین محمد بلخی، ملقب به مولانا، از نام‌آورترین شاعران و عارفان قرن هفتم هجری است که آموزه‌های اخلاقی و معنوی او جایگاهی برجسته در فرهنگ ایرانی و اسلامی دارد. آشنایی دانش‌آموزان با مفاهیم اخلاقی و انسانی موجود در آثار مولانا می‌تواند نقش مهمی در پرورش شخصیت و رشد فضایل اخلاقی آنان داشته باشد؛ از‌این‌رو، پژوهش حاضر با هدف بررسی میزان حضور و جایگاه آموزه‌های اخلاقی مولانا در کتب درسی فارسی دوره ابتدایی انجام شده است. روش پژوهش کیفی و از نوع تحلیل محتوا است. جامعۀ مورد مطالعه، شامل کتاب‌های فارسی پایه‌های اول تا ششم ابتدایی بوده و تمامی متون این کتاب‌ها به‌صورت کامل مورد تحلیل قرار گرفته‌اند. واحد تحلیل، کلیۀ پاراگراف‌ها و بخش‌هایی از متون بود که به‌گونه‌ای مستقیم یا غیرمستقیم به شخصیت مولانا و آموزه‌های اخلاقی او اشاره داشتند. یافته‌ها نشان داد که میزان توجه به آموزه‌های اخلاقی مولانا در کتب فارسی ابتدایی در سطح مطلوبی نیست؛ در این میان، کتاب فارسی پایۀ ششم بیشترین میزان توجه را داشته، درحالی‌که در پایه‌های اول تا سوم هیچ اشاره‌ای مشاهده نشده است. این نتایج بیانگر ضرورت بازنگری در محتوای کتاب‌های فارسی دوره ابتدایی به‌منظور ایجاد توازن میان آموزش مهارت‌های زبانی و تقویت مفاهیم اخلاقی برگرفته از آثار مولانا است.

https://jiethics.sbu.ac.ir/article_106376_f0867ab6eadb1df9227b57ab6815f2fd.pdf

دانشگاه شهید بهشتی دوفصلنامه مطالعات میان رشته ای اخلاق 3115-7173 1 1 2025 11 22 What Artificial Intelligence Ethics Is Not — and What It Is? اخلاق هوش مصنوعی چه نیست و چه هست؟ 261 274 106375 10.48308/jiethics.2025.240435.1014 FA جلال پیکانی گروه فلسفه، دانشگاه پیام نور، تهران، ایران. Journal Article 2025 06 18 Introduction: Verifying the claim that the general public, humanities experts, politicians, policymakers, and others have all turned their attention to the phenomenon called artificial intelligence is not particularly difficult. Consequently, a sort of consensus has formed regarding the decisive importance of artificial intelligence. However, people's intuitive understanding of AI largely stems from interactions with chatbots, which has led to the emergence of several significant misunderstandings. Examples of these misunderstandings will be elaborated later in the article. Beyond the purely technical aspects of the matter, there is an important dimension of AI commonly referred to as AI ethics. In the contemporary Iranian humanities domain, the literature on AI ethics is gradually taking shape. Nonetheless, due to the complexities of AI ethics and its interdisciplinary nature, signs of misunderstanding appear even at this early stage. Accordingly, this article first seeks to demonstrate what AI ethics is not, and subsequently endeavors to clarify what it is and its inherent nature. Finally, the main issues pertinent to it will be examined. Findings: Understanding what AI actually is proves very challenging. Contrary to the impression that may arise at first glance, one cannot easily gain an intuitive and clear grasp of AI’s essence. The greatest error is to imagine AI as something similar to human intelligence or to assume, after some interaction with popular chatbots, that AI equates to this. Equally mistaken is the notion that AI is merely a complex and fast computational machine similar to a computer. Understanding AI’s nature requires technical knowledge, which most humanities specialists typically lack it. This is evident when we examine AI definitions: asking how AI operates in machines does not produce an intuitive mental picture because its mechanisms are entirely technical and technological. Hence, McCarthy defines AI as both a science and an engineering discipline. Thus, all components of the phrase "AI ethics" are complex: "ethics" is employed in a particular, nontrivial sense, and AI itself is a highly complex technology, far removed from intuitive comprehension. This leads humanities experts to face a serious initial obstacle. From a methodological standpoint, this necessitates interdisciplinary approaches, requiring collaboration with technical specialists and engineers in this field. It is possible and indeed valid to discuss local issues regarding AI; however, attempting to root AI ethics within one’s own intellectual tradition is a mistaken and flawed approach. Regardless of the correctness or incorrectness of this widespread tendency, it can be stated with certainty that an equivalent concept to AI ethics cannot be found in our own tradition. Any such attempt leads only to confusion and error. Interestingly, some even try to localize AI itself or impose their own frameworks and assumptions onto it. A prevalent misunderstanding is that, contrary to the intuitive and technical understanding, AI is generally conceived as an agent similar to a human but possessing a machine brain. Consequently, just as a human agent has an ethical system, AI machines are expected to have an ethical system as well. This is among the most fundamental misconceptions surrounding AI ethics. AI ethics primarily aims to reduce the risks posed by AI. The literature of AI ethics is saturated with warnings and concerns about AI-related dangers. These dangers mainly relate to human life, happiness, and well-being. However, sometimes these risks are exaggerated. Discussions on AI ethics can be initially and fundamentally divided into two categories. The first category involves purely theoretical issues, which are mostly philosophical and do not directly apply to industry or technology. The second category concerns practical issues that arise during the application and use of AI in industry and technology. Compared to the first category, these have less philosophical emphasis and embody ethical challenges encountered in the production of AI technologies or the construction of AI-based machines, thereby falling under practical and applied ethical questions related to AI. Discussion: AI ethics is an approach seeking to construct practical guidelines within the AI domain to prevent outcomes that our ethical intuitions generally deem improper. However, for various reasons—including AI’s reliance on machines and machine learning—these guidelines entail considerable technical complexities. Therefore, there exist significant differences between the conventional, even philosophical, understanding of ethics on one side, and the technically grounded comprehension of AI ethics on the other. Consequently, humanities specialists’ engagement with AI ethics must be accompanied by caution, extensive knowledge of AI itself, and, if necessary, collaboration with AI experts. در جهان امروز حوزه‌ای نو و میان‌رشته‌ای با عنوان «اخلاق هوش مصنوعی» شکل گرفته است که نشانه‌های ورود آن به فضای فکری ایران نیز به‌تدریج آشکار می‌شود؛ با این حال، سابقۀ مواجهۀ ما با مباحث نو و همچنین پیچیدگی‌های این قلمرو تازه، موجب می‌شود که بروز برخی سوء‌تفاهم‌ها دربارۀ چیستی اخلاق هوش مصنوعی قابل پیش‌بینی باشد. برخی آثار اندک و پراکنده‌ای که تاکنون در این زمینه منتشر شده‌اند نیز تا حدی بر این ادعا گواهی می‌دهند. این مقاله می‌کوشد عمدتاً به شیوه‌ای سلبی، چیستی، قلمرو، مسائل و اهمیت اخلاق هوش مصنوعی را روشن سازد. در این مقاله نخست نشان داده‌ایم که سوء‌تفاهم‌های متعددی در خصوص ماهیت این حوزه وجود دارد؛ برای نمونه، سوء‌فهم در معنای «اخلاق» در ترکیب «اخلاق هوش مصنوعی»، نسبت دادن مفاهیم شهودی و غیرعلمی به هوش مصنوعی و به تبع آن به اخلاق هوش مصنوعی، بی‌توجهی به جنبه‌های فنی و تکنیکی، و تلاش برای جست‌وجوی آن در سنت‌های علوم انسانیِ خود است. با وجود تأکید بر جنبۀ سلبی، از توصیف ایجابی این حوزه نیز به‌طور کامل چشم‌پوشی نشده است؛ بدین منظور، ضمن ارائۀ تعریفی از اخلاق هوش مصنوعی و دسته‌بندی مسائل و پرسش‌های اصلی آن، کوشیده‌ایم ماهیت این قلمرو را شفاف‌تر سازیم. هدف اصلی مقاله، ارائۀ تصویری واقع‌بینانه از اخلاق هوش مصنوعی و کمک به اصلاح برخی سوء‌تفاهم‌های رایج در این زمینه است. با توجه به نو بودن این موضوع در فضای فکری ایران و همراه شدن طرح آن با ابهام‌ها و سوء‌برداشت‌ها، مقالۀ حاضر بیش از آنکه در پی حل مسئله‌ای خاص باشد، درصدد ایضاح و تبیین ماهیت اخلاق هوش مصنوعی است.

https://jiethics.sbu.ac.ir/article_106375_f4adb20ac01c944e7db9c097df202fea.pdf