چکیده:
Objectives: This study is conducted to explain and extract the principles of ethics from the theological principles of Mullah Mehdi Naraghi. Examining the theological foundations of ethics, The ground for exploring and formulating other important foundations such as ontological foundations, Epistemological and semantic Provided ethics And is effective in forming a coherent moral system. Method: The method of the present survey is using library and scientific software and written documents to do data processing and analysis in a descriptive-analytical manner. Results : This research is based on the moral principles derived from the theological principles of the late Naraghi Such as the place and influence of monotheism in Naraghi ethics, Imamate and superiority of Imam, Intercession and otherness, Teleology and Virtuous Naraghi in normative ethics, Naraghi intuitionism in transnational perspectives and The place of reason and revelation in moral judgment achieved And were examined. Conclusion: Based on the theological principles of the late Naraghi Belief in monotheism in the areas of moral valuation, Moral motivation, Moral growth and The structuring of the moral system has been effective And a kind of teleological and virtuous view His ethical issues are addressed And believed in the place of reason, revelation and intuition in the moral judgment.
خلاصه ماشینی:
PhD in the School of Theology and Islamic Knowledge, Quran and Islamic Texts major; Assistant Professor of the Ethics Department, Quran and Hadith University, Qom. A) Introduction Based on various theoretical foundations, the valuation of human behavior and dispositions takes place in the science of ethics and presents certain rulings to individuals in the stage of action.
Naraqi begins this discussion by stating the point of contention and writes: Islamic theologians differ on whether human power in performing actions is 'with the act' (ma' al-fi'l) or 'before the act' (qabl al-fi'l); both the Mu'tazilah and the Ash'ariyyah have their own views and have provided evidence for their theories.
" (Ibid, Vol. 2: 163) In Naraqi's entire ethical system, felicity and the ways to achieve it are considered the goal and end; for example, in Jami' al-Sa'adat, he writes: "And the manner of combining and reconciling between the verses and narrations that praise and blame wealth is that wealth is sometimes a means to reach a correct purpose, i.
Furthermore, he extends his consequentialist ethical system to the discussion of virtues and vices and evaluates them based on that; as he writes: "Know that the general criterion and law in recognizing the virtues of actions and states, and the preference of some over others among those with hearts, is this: the more an action's effect in reforming the heart and purifying and cleansing it from the impurities of the world, and the more powerful its readiness for the knowledge of God and unveiling the majesty of His essence, attributes, and actions, the superior it is" (Mojtabavi, 1377, Vol. 3: 385).
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