The present article criticizes the book “ Phenomenology AND MYSTICISM” by Anthony J. Steinbock. The writer has tried to identify religious AND mystical experiences by the use of phenomenological’ s style AND helping from concepts such as “ evidence” , “ phenomenological’ s reduction” AND “ intention” . Steinbock’ s main concern is to consider the reaction between the phenomenology AND theology to make a connection AND relation among the vast range of religious beliefs with philosophical problems such as “ evidence” , “ selfhood” , AND “ otherness” . Lack of stability in his point of view, inability in sufficient analysis, contradiction in terms, etc. weaken his attitude in this book. Furthermore, this book contains problems in content AND writing considered as a serious downsides of the book.

Introduction: From a long time ago, benefiting from technology has been an inevitable thing for human interests, which is born AND based on science. It can be claimed that there is harmony between ETHICS, science AND technology, which promote each other. In this article, the researcher discusses this harmony AND compatibility. Material AND Methods: The current review study was descriptive AND using the study of sources AND research keywords among the books AND articles published in the databases of Thomson Information Institute, Science Direct AND Pub Med. Conclusion: As science AND technology continue to advance AND become more integrated into our daily lives, ethical considerations become increasingly important. For example, the rise of artificial intelligence (AI) has raised questions about the potential implications of creating machines that can make autonomous decisions AND take actions. If science AND technology were considered as a tool, it should have been able to subjugate humans AND influence all aspects of behavior AND values. While it has become a problem that eventually becomes aligned with morality by applying reason, AND people now seek help from it as a tool.

Introduction: The ethical dimensions of agriculture need to be explored, distinguishing between ETHICS in agriculture AND ETHICS of agriculture. ETHICS in agriculture is traditionally based on abstract moral theory, formulated through logical reasoning, but often found inadequate to address the complex ethical challenges within agriculture due to its abstract nature AND lack of practical visibility. Conversely, ETHICS of agriculture is approached within a context-specific framework derived from the research topic with the aim of providing more tailored solutions. Materials AND Methods: A comprehensive review of the relevant literature is conducted, using a descriptive-analytical approach to provide a conceptual framework for understANDing agricultural ETHICS. Conclusion: The article highlights the critical need for a comprehensive ethical framework to address the multifaceted ethical challenges in the agricultural sector. The importance of analyzing AND resolving ethical dilemmas at all stages of agriculture is underscored in order to align practices with human ideals AND to ensure ethical decision-making by stakeholders involved in agriculture.

Before discussing the relationship between Islamic ETHICS AND MYSTICISM it must be exactly clarified that what we mean by ETHICS. Is that the one discussed in mystical works or that of the philosopher? A fact that is usually neglected in contemporary research. The ETHICS mentioned through mystical works is mostly based on Kitab (Quran) AND Sunnah (tradition) AND religious anthropology which both seek the same goal, closeness of man to God. On the other hAND, ETHICS regardless of being a branch of science, deals with the moral values. Based on practical MYSTICISM, man is required to be enriched with love, as a constituent of its general element. According to this description, the relation between ETHICS AND MYSTICISM as two branches of science is absolute commonness AND differentiation. But the relationship between philosophical ETHICS AND Islamic MYSTICISM is a cased commonness AND differentiation. Before Mulla Sadra, Islamic Philosophical ETHICS had its roots in Aristotelian anthropology that considered the essence of man unchangeable, claiming that every value is a state between two disvalues. So the essence of ETHICS was also a permanent fact not a dynamic one, being compatible with the mystical course of perfection. But Sadra’ s philosophical ETHICS is the just restricted form MYSTICISM, being rooted in narration sources such as Quran AND traditions.

The discourse of ETHICS is divided into two parts: theoretical ETHICS AND applied ETHICS. Theoretical ETHICS AND its related issues are discussed in ETHICS AND philosophy of ETHICS; the analysis of perceptional principles of ETHICS are discussed in philosophy of ETHICS AND the nature of good AND bad behavior AND its causes AND consequences are discussed in ETHICS. A MYSTICISM inspired by religious AND Islamic teachings is also divided into two branches: theoretical AND practical. The doctrines of theoretical MYSTICISM deal with analysis of perceptional principles, while practical MYSTICISM deal with doctrines that are related to the field of ETHICS AND practical behavior. Applied ETHICS AND practical MYSTICISM, regardless of their different theoretical discursive analysis in the field of practice AND behavior, enjoy certain commonalities AND affinities. The present paper is an attempt to illustrate different aspects of applied ETHICS in Islamic teachings AND also to explain the connections between doctrines of practical ETHICS AND practical mystical doctrines based on Shaia.

Appreciating the characteristics of a work of art will increase the semantic analysis, understANDing literary issues, AND the knowledge of reader against the knowledge AND understANDing of the creator of the work of art. Amir khosro Dehlavi’s works of art are deemed as the significant texts of Persian literature. Leili va Majnoon is one of his works which is composed as an imitation of Nezami’s Leili va Majnoon. At the first glance, everyone thinks about lovely AND lyrical aspects of Majnoon va Leili, but after getting involved in studying the story, the reader finds out that Amir Khosro has adequate amount of knowledge in the field of MYSTICISM, Sufism, ETHICS, AND Islamic education so that such a knowledge was well reflected in his works because since being eight years of age he was interacting with Sheilkh Nezamedding Owliya AND he himself had a cautious instinct. His poetry AND other works are overshadowed by his clear AND knowledgeable nature out of higher religious trainings. This paper deals with the symbols of Shari’ah, MYSTICISM AND ETHICS in Majnoon va Leili couplet out of which the poet draws upon.

Wainwright considers the relationship between ETHICS AND MYSTICISM in two possible ways: 1. The destruction of ETHICS in the context of MYSTICISM; 2. Strengthening ETHICS through MYSTICISM. He mentioned AND analyzed the reasons in each type, AND then ended each section by expressing his point of view, AND finally, he reached the point of view that morality AND MYSTICISM are separate from each other; In such a way that they neither strengthen each other nor destroy each other. This article, by criticizing the arguments of Professor Wainwright AND enumerating AND explaining the five models of the relationship between ETHICS AND MYSTICISM based on the perspective of Islamic MYSTICISM, comes to the conclusion that contrary to his view, the relationship between ETHICS AND MYSTICISM, Those are not summarized in the two mentioned types AND reducing these connections to those two types neglects many capacities involved in the discussion. With these debates, it is shown that the main arguments to prove the ineffectiveness of MYSTICISM in forming a kind of ETHICS are not justified, but the arguments of the mystics in the direction that MYSTICISM, both in the meta-ethical AND in the normative stage, causes the realization of ETHICS, it seems sufficient. In the end, according to what has been said, we must adhere to the view that a mystical attitude is necessary for a completely ethical life (in the final stages of ETHICS).

Henri Louis Bergson's book, "The two sources of morality AND religion" shows that there are two sources for ETHICS AND religion which in turn AkhlaqVdynVjvd two types: 1-ETHICS package that religion is related to the "static" moral Ast2 Dean opened the "dynamic" package Ast.akhlaq static religion AND ETHICS related to social cohesion AND development associated with creativity Dard.akhlaq opened opened a dynamic religion of peace Vhdfsh Vsfast.srchshmh ETHICS Vfragyr is open to "creative emotions, " the Namd.ama ETHICS Knd.dyn static AND dynamic religion with Vhmnshyn VhmnshynQlAst but Vthvl creative intuition.creative evolution dynamic between religion AND ETHICS agreement between MYSTICISM AND morality AND how to open car in the modern era is the focus of this article. Bergson argues that if religion is merely a response in the face of danger AND at risk AND in the event that there is no danger arises why religion still remain? Many of those who are in the field of psychology of religion AND the opinion of the author have tried to offer psychological explanations of religion.

This study describes, analyzes, AND compares two approaches to justice by referring to two famous texts in Islamic ETHICS: the Qushayriyyah treatise AND Naseri ETHICS. In the first approach, attributed to Qushayri, the centrality of justice is given to individuals trained in an ethical context, who primarily focus on spiritual vigilance in collective life. In this approach, attaining individual perfection necessitates attention to fellow human beings, AND the ethical individual, characterized by qualities such as patience, magnanimity, AND freedom, supports others within society while safeguarding religious boundaries. In contrast, Khwaja Nasir's approach, based on a comprehensive Platonic-Aristotelian framework, emphasizes both individual AND social dimensions of ETHICS. In this view, individual justice, once fully realized, provides the foundation for the rule of a just person AND, consequently, the systematic realization of social justice. At first glance, Khwaja Nasir's wise perspective appears superior to Qushayri's mystical individual-centered approach due to its comprehensiveness AND practical applicability. However, the preference for Khwaja Nasir's approach is challenged by the separation of law from ETHICS, as posited by later studies in moral philosophy. Beziehungen zwischen Recht und Moral in der islamischen Mystik und Philosophie: Eine Reflexion über Al-Risala Al-Qushayriyya und Akhlaq-i Nasiri Diese Forschung untersucht zwei bekannte Texte der islamischen Ethik, Al-Risala Al-Qushayriyya und Akhlaq-i Nasiri, und beschreibt, analysiert und vergleicht zwei Ansätze zur Gerechtigkeit. Im ersten Ansatz, vertreten von Qushayri, wird die zentrale Rolle der Gerechtigkeit an Individuen übertragen, die im Kontext der Ethik erzogen wurden und eigenständig für das Wohl der Gemeinschaft sorgen. Hier setzt individuelles ethisches Verhalten die Fürsorge für ANDere voraus, und eine moralisch entwickelte Person, die Eigenschaften wie Geduld, Großzügigkeit und Freiheit verkörpert, schützt sowohl die religiösen Normen und hilft den Menschen in der Gesellschaft. Im Ansatz von Khaaje Nasir hingegen, der auf einem umfassenden platonisch-aristotelischen Konzept der Ethik basiert und sowohl individuelle als auch soziale Aspekte berücksichtigt, schafft die vollständige Verwirklichung individueller Gerechtigkeit die Grundlage für die Herrschaft eines gerechten Individuums und somit für die systematische Realisierung sozialer Gerechtigkeit. Zunächst scheint Khaaje Nasirs weiser Ansatz aufgrund seiner Vollständigkeit und Durchführbarkeit gegenüber Qushayris individualistischem mystischen Ansatz vorzuziehen zu sein, jedoch wird nach der Trennung von Recht und Moral, wie in neueren Studien zur Moralphilosophie vorgeschlagen, diese Präferenz infrage gestellt. Schlüsselwörter: Ethik, Recht, Gerechtigkeit, Mystik, Philosophie, Islam

SohrabSepehri, Iranian Muslim nature-lovingpoet AND artist, learned about ideas AND beliefs held in Far East in his travels to East Asian countries, an encounter which gave his poems a hue of MYSTICISM AND ETHICS of Eastern religions. Hinduism, Buddhism, Taoism AND Zenismwere the major religions beliefs in Far East countries (including China, India AND Japan) which influenced Sepehri, particularly in the area of ETHICS—an ETHICS which embraced the individual, the society AND the biosphere. This paper first looks at value-centered views in the field of environmental ETHICS AND then compares ideas related to ETHICS of earth in Sepehri’s poems with ideas from Eastern religions. The study reveals that biosphere is a shared value focus both in Sepehri’s poems AND in Eastern religious views.