مفاهيم اخلاقي و منشا پيدايش آنها با رويكرد غايت‌گرايانه اخلاق از ديدگاه آيت‌الله مصباح

Moral Concepts and Their Origin with a Finalist Approach to Ethics in the view of Professor Allamah Ayatollah Misbah

استاد مصباح يزدي مفاهيم اخلاقي را به دو قسم لزومي، مانند بايد و نبايد، و ارزشي، مانند حسن و قبح، تقسيم مي‌كند. ايشان مفاد بايد و نبايد را همان ضرورت بالقياس بين فعل فاعل و نتيجه آن مي‌داند و از آنجا كه نتيجه محبوب بالذات و مطلوب بالذات فاعل مي‌باشد با فاعل نيز ارتباط برقرار مي‌كند. همچنين ايشان حسن و قبح را جز معقولات ثانيه فلسفي مي‌داند كه عروضشان ذهني و اتصافشان خارجي است. و ايشان اگر چه حسن و قبح را عبارت از ملايمت و منافرت فعل با طبع انسان مي‌داند، ولي توجه با اين نكته ضروري است كه هرچند يك طرف اين ملايمت و منافرت، انسان است، ولي از آن جهت كه سليقه و ذوق خاصي دارد، مورد نظر نيست (چنانكه علّامه طباطبايي و شهيد مطهري بدان قايل‌اند) بلكه از آن جهت مورد نظر است كه كمالي براي انسان در خارج محقق مي‌شود. در واقع «بايد و نبايد» و «حسن و قبح» را از مصاديق مفهوم عليّت مي‌داند كه از رابطه عليّت و معلوليّت بين فعل اختياري انسان و كمال مطلوب انتزاع مي‌شوند. طبيعتاً ارتباط بين «بايد و نبايد» و «هست و نيست» تبيين بسيار واضحي به خود گرفته، چنان‌كه براي تبيين اخلاق مطلق نيز جايگاه خود را باز خواهد يافت.

Professor Misbah Yazdi (may God prolong his life) divides moral concepts into two types: obligatory (such as "ought to" and "ought not to") and value-based (such as goodness and badness). He believes that the meaning of "ought to" and "ought not to" is the very necessity in relation between a doerʹs act and its result. Since the result of what is liked for itself and what is desireable for itself are taken as a doer, so it also establishes relation wiht the doer. He also believes that goodness and badness are among philoshophical secondary intelligibles, whose accidences are mental and their qualifications (itti??f) are external. Although he believes that goodness and badness are the agreement and disagreement of act with manʹs nature, it is necessary to note that while the object of this agreement and disagreement is man, he is not considered from the angle that he has particular taste and preference. Rather he is considered with regard to his perfection which is acctualized outside. In fact, he considers the "ought to" and ought not to" and "goodness and badness" as the instances of the concept "causality" which are abstracted from the casual relationship between manʹs action by free-will and ideal perfection. Naturally, the relationship between "ought to" and "ought not to" and "being" and "non-being" has assumed clear explanation, so that it will regain its proper position to explain the absolute ethics.