The incipient directive concepts that human being obliged to submission it, configured in the form of "Ethics". Although, conscionable assurance of thought and act is not effective always; but it can be a prelude, justification or measure for legal rules. Again, the actualization of ethics in the context of humorless problems of human being, namely rights and duties, has required definition of universal and acceptable measures and PRINCIPLES for BIOETHICS. For prosperity and practicability, these PRINCIPLES shall be draft in light of harmonies of nations and have consideration to propensity and international impetus to protecting environment as whole. As an important fact, just having legal sanctions will fulfill "pragmatic ethics".

Novelty, human with the new technologies has obtained such a power in which he enables to interfere in his environment and in his own functions. In the new environment science and technology have been forced to consider the non science challenges, including social, ethical and legal issues.At the same time, the most complicated issues are those that cause to changes in the natural position of the Human being. These elements cause to enact various regulations in different areas. Such process also leads to the appearance of the fourth generation of human rights called BIOETHICS.Therefore, the fourth generation of human rights has been formed as a result of progressing both science and technology. This article investigates the relationship between BIOETHICS and human Rights by focusing on their FUNDAMENTAL PRINCIPLES, then we try to response this FUNDAMENTAL inquiry that what are the mutual interactions of the BIOETHICS and human rights?

Most of moral evaluations of bio problems are made on the basis of one of the existing moral theories or on that of a combination of the said theories as a moral approach. The evaluations presuppose a rule- or principle-based attitude towards the current disputes and also the necessity of using a moral theory as the origin or context of the rules or PRINCIPLES. It is generally, in both theory and practice, taken for granted that moral PRINCIPLES can effectively help decision makers, policy makers, BIOETHICS committee members and research project managers. PRINCIPLES of BIOETHICS have mainly formed due to the mentioned presupposition. However, the universalistic attitude to ethics has recently been challenged in various ways. In this article, epistemological and ethical aspects of PRINCIPLES of BIOETHICS have been examined from both universalistic and particularistic perspectives. It seems that, though this challenge deny the traditional interpretation of the PRINCIPLES which ignore the concrete process of formation of them, a moderate interpretation of ethical universalism may justify application of these PRINCIPLES.

Rehabilitation is a dynamic and health oriented process that helps persons with disability to achieve acceptable quality of life, self-respect and independence. Rehabilitation is rife with ethical dilemmas which some of them are only restricted to this subject. These problems are seen in health care as the tension between two or more morally defensible alternative health care actions. The key underpinning of an ethical problem is commonly viewed as a conflict of defensible values or moral PRINCIPLES related to the possible alternative health care actions relevant to a particular clinical situation. Reasoned solution of ethical problems in rehabilitation, need to grounding ethics in the political realms in a broad sense and policies resulted from public debates.

Consumption, other than being referred to as an objective of production, distribution and all other economic activities, when changes noticeably effects all other macroeconomic variables like, production level, savings, employment, unemployment and inflation. In every society various factors are involved in shaping the consumption patterns; most important of them being the culture. In this article, we seek the answer to this question that: What kind of relationship exists between culture and consumption pattern of a society? What are the components, a consumption pattern is made up of and how do they get influenced by culture?To achieve the answers an analytical approach is used and, while assuming the society and its subordinate groups as a "system" and "related sub-systems", the relationship of components of culture and consumption pattern has been looked into.The findings of this article show that first of all, the components of consumption pattern i.e. consumption level, combination of consumptive goods and the manner of consumption develop in the cultural environment of the society and, the Islamic PRINCIPLES governing consumption also influence each of the three components. Secondly, consumption pattern in our society other than its incompatibility with the production pattern (and consequently its negative influence on development), is also away from the required consumption pattern from the religious viewpoint. And, due to the fact that both the present condition and the required one have cultural roots, it is not possible to create a FUNDAMENTAL change in it through economic tools alone, and its long term changes are essentially under the influence of changes in the cultural components related to it.

There are various ethical approaches in the history of philosophy. Beauchamp and Childress introduced four basic PRINCIPLES which were acceptable in all communities: beneficence, non-maleficence, respect for autonomy and justice. Yusuf Khass Hajib is the first author of the Islamic Turkish Literature whose work was found out. This study aims to reveal the existence of four PRINCIPLES of BIOETHICS in this work, in Kutadgu Bilig, presented to the prince of Karakhanids, Tavgach Bugra Khan, by Yusuf Khass Hajib in 1069-1070. It was found out in this study that all these PRINCIPLES were included in Kutadgu Bilig in different forms. The PRINCIPLES that Beauchamp and Childress argued to be acceptable in all communities and all cultures have already existed in different communities in different ages. Yusuf Khass Hajib’s work, Kutadgu Bilig, constitutes a good example of this reality.

Economic Analysis of law is a new field of interdisciplinary studies in law which is all new to the Iranian scholars. It needs a clear presentation of its nature, theoretical roots in legal jurisprudence, methodology of analysis and FUNDAMENTAL ideas. This article will attempt to present an overview to these FUNDAMENTAL points with particular emphasis on its jurisprudential roots; the rise and development of the field; rational choice theory as a principal tool for predicting the effects of rules of law; and, finally, efficiency as the criterion for evaluation of rules of law.Economic analysis of law seeks to answer two basic questions about legal rules: what are the effects of legal rules on the behavior of relevant actors? And are these effects of legal rules socially desirable? In answering these positive and normative questions, the approach employed in economic analysis of law is that used in economic analysis generally: the behavior of individuals and firms is described assuming that they are forward looking and rational, and the concept of economic efficiency used in welfare economics.

The Abrahamic religions include the three monotheistic religions of Judaism, Christianity, and Islam. All of these religions consider Abraham as their ancestor, and they consider science to be the knowledge of the universe and humanity, which are divine revelations. The framework of science in the Abrahamic religions uses three basic concepts: 1) monotheism (as a FUNDAMENTAL principle, a single and all-encompassing Divine vision) 2) the universe (as a divine creation) 3) science (as an all-encompassing knowledge about the world as the sign of God). The purpose of writing this paper is to find the common PRINCIPLES governing science among Abrahamic religions, using a descriptive-analytical method based on library sources. The results of this research is an intellectual attempt to draw on the commonalities between various Abrahamic religions in the areas of constructive dialogue in the field of globalization, based on revelatory and spiritual teachings, to achieve the unification of the world, which is one of the divine promises and is rooted in the natural foundations of humanity.