زندگى تحت توفيقات اصول اخلاق
(١)
Preface
٧ ص
(٢)
What we are looking for in this book
٧ ص
(٣)
Translator's Preface
٩ ص
(٤)
Ethic and training
١١ ص
(٥)
Is it possible to alter individuals ' morality and mentalit ythrough training
١٣ ص
(٦)
Ill humor is a sort of disease
١٤ ص
(٧)
Purification of carnal soul or the greater warfare
١٧ ص
(٨)
Prosperity and happiness
١٨ ص
(٩)
What is prosperity
١٨ ص
(١٠)
Does prosperity have only a spiritual aspect
١٩ ص
(١١)
Individual and social morality
٢٢ ص
(١٢)
Big mistake
٢٣ ص
(١٣)
Way of treatment of moral deviations
٢٤ ص
(١٤)
Hygiene of morality
٢٥ ص
(١٥)
Quadruple principles of ethics inview of the ancients
٣٣ ص
(١٦)
Studying and criticism
٣٧ ص
(١٧)
Scale for evaluation of good and bad morality
٣٩ ص
(١٨)
Effect of seclusion and dissociability in morality
٤١ ص
(١٩)
Arguments of advocators of seclusion and association
٤٢ ص
(٢٠)
Disadvantages of seclusion and dissociation
٤٤ ص
(٢١)
Exceptional cases in which seclusion is permitted
٤٨ ص
(٢٢)
Vigilance and self -examination or studying incentivesand consequences
٤٩ ص
(٢٣)
First step in purification of ethicafter familiarity with alphabet ofthis science
٥٣ ص
(٢٤)
Tongue is interpreter of heart and key of personality
٥٥ ص
(٢٥)
Thirty great sins ,which originate from tongue
٥٦ ص
(٢٦)
Silence and reticence
٥٨ ص
(٢٧)
Honesty ,the most manifest sign ofpersonality
٦١ ص
(٢٨)
Value and importance of truthfulness
٦٣ ص
(٢٩)
Miraculous results of truthfulness
٦٤ ص
(٣٠)
Lie ,source of all sins
٦٥ ص
(٣١)
Lie is not compatible with belief
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(٣٢)
Source of lie
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Lie makes man improvident
٦٩ ص
(٣٤)
The liar does not trust even in himself
٦٩ ص
(٣٥)
Way of Treating lie
٧١ ص
(٣٦)
Lie in exceptional cases
٧٥ ص
(٣٧)
What is equivocation
٧٧ ص
(٣٨)
Slander
٧٩ ص
(٣٩)
A new interpretation about equivocation
٧٨ ص
(٤٠)
Dangerous weapon of cowards
٨١ ص
(٤١)
The most important motives for slander
٨١ ص
(٤٢)
Dangers of slander
٨٢ ص
(٤٣)
Social and individual vices of slander
٩١ ص
(٤٤)
Ill -effects of slander in individual view
٩٢ ص
(٤٥)
Limits and types of slander
٩٣ ص
(٤٦)
Exceptions of slander
٩٦ ص
(٤٧)
Who is notorious for debauchery and why slanderingabout him is permitted
٩٩ ص
(٤٨)
Suspicion and mistrust
١٠١ ص
(٤٩)
Immunity from mistrust is the requisite of a safe community
١٠٣ ص
(٥٠)
Sources of suspicion and pessimism
١٠٥ ص
(٥١)
Social losses of mistrust
١٠٧ ص
(٥٢)
Individual losses of suspicion
١٠٩ ص
(٥٣)
Ways of countering with suspicion
١١١ ص
(٥٤)
Methods of treating suspicion
١١٣ ص
(٥٥)
A healthy society under the grace ofethics
١١٧ ص
(٥٦)
Without ethic ,the plan of a healthy society is defeated
١١٩ ص
(٥٧)
Privileges of man's social life
١٢٠ ص
(٥٨)
Social value
١٢٣ ص
(٥٩)
Islam and social concerns
١٢٣ ص
(٦٠)
Source of formation of society
١٢١ ص
(٦١)
Social seclusion
١٣٢ ص
(٦٢)
Islam and monkery
١٣٤ ص
(٦٣)
Historical origin
١٣٤ ص
(٦٤)
Mental origin
١٣٤ ص
(٦٥)
Social units
١٤١ ص
(٦٦)
Monkery among Christians
١٣٧ ص
(٦٧)
Ideology
١٤٤ ص
(٦٨)
The most powerful social relation
١٤٥ ص
(٦٩)
Islam and global unique society
١٤٨ ص
(٧٠)
How to create a mental unity
١٥٣ ص
(٧١)
Spirit of unity in Islamic instructions
١٥٦ ص
(٧٢)
The forgotten principles without which the world will notexperience peace and tranquility
١٥٨ ص
(٧٣)
stinu llams eht morf tinu lufrewop dna taerg a mrof nacew woh taht si efil laicos eht ni eussi lacitirc tsom ehT
١٤٣ ص
(٧٤)
Race
١٤٣ ص
(٧٥)
Geographical area
١٤٣ ص
(٧٦)
Way of influencing on the hearts
١٧٣ ص
(٧٧)
What we shall do for our advices to be influential on theheart of others
١٧٥ ص
(٧٨)
Shall we be fact seeking or aggressive
١٧٩ ص
(٧٩)
Factors effective in influencing on the hearts
١٨٢ ص
(٨٠)
Relation of ethics and education
١٩٣ ص
(٨١)
What is education
١٩٥ ص
(٨٢)
Quran and education
١٩٦ ص
(٨٣)
Personality and character
١٩٧ ص
(٨٤)
Relation of education and personality
١٩٩ ص
(٨٥)
Factors comprising personality
٢٠٠ ص
 
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زندگى تحت توفيقات اصول اخلاق - مكارم شيرازى، ناصر - الصفحة ٣٧ - Studying and criticism

that is desire and anger powers being controlled by perceptionpower, will be another virtue. It often happens that a man is brave and for example, is not afraid unduly in the battle field, but this bravery may be utilized in a wrong way, like fighting for little and worthless objectives, and this is bravery but not justice.

But if this bravery is applied for a high and intellectual objective and mixed with wisdom, justice is achieved.

Studying and criticism

The principles mentioned by previous scholars for morality( good and bad )and described in the foregoing discussion are not perfect, although they may seem interesting:

١- There are some good moral habits that placing them inone of the above quadruple principles seems difficult. Forinstance, philanthropy and self sacrifice and self devotion, couldbe hardly included in" chastity", because it is possible that anindividual's desires are moderate, while he lacks self sacrificeand self devotion and philanthropy. That is to say he neithera ggresses to the rights of others, nor desires their loss, but atthe meantime does not have any self- sacrifice and self- devotion.

Moreover, optimism could not be included in" wisdom", because" optimism" differs with" correct distinction".

Perhaps insist on this quadruple division is caused by theideology of the ancients who assumed most of world's issuesbased on the number four, and considered four things as themain elements, and divided body's components andtemperaments into four. They considered four diseases as theprinciples of physical diseases, and assumed one of fourtemp eraments for all medicines. While today it is certain for usthat none of these quadruple divisions are correct. The same is