Document Type : Original Article
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Extended abstract
This paper, titled "A Comparative Study of the Innateness of Ethics from the Perspectives of Shahid Motahhari and Ayatollah Javadi Amoli," analyzes one of the most fundamental issues in Islamic moral philosophy. In the current era, where moral relativism challenges the axiological foundations of mankind, revisiting the theory of "Fitrah" (innate disposition) in Islamic thought as a peerless model against secular ethical systems is of particular importance. In this context, Shahid Morteza Motahhari and Ayatollah Abdullah Javadi Amoli, as two prominent thinkers, have grounded their ethical systems on the axis of the "innateness of ethics," relying on the Holy Quran. Although both agree on the principle of the innateness of ethics, they have subtle differences in explaining its mechanism, foundations, and ultimate purpose, and exploring these differences can reveal the richness of the Islamic theory of Fitrah.
The problem statement of this research revolves around two fundamental questions in moral philosophy: First, what are the foundations of moral obligation? Second, do ethical propositions stem from the immutable nature of humans? In a world where moral relativism has become a serious challenge, the theory of Fitrah not only answers these questions but also provides a comprehensive model in opposition to secular systems. The main research question is: Despite the agreement of these two thinkers on the principle of the innateness of ethics, what are the most significant commonalities and differences in explaining the foundations of innate ethics, and can these two viewpoints be considered complementary?
The research method employed in this study is descriptive-analytical with a comparative approach. The required data was extracted through an in-depth study of the primary works of these two thinkers and analyzed by categorizing key concepts such as Fitrah, moral conscience, and the immateriality of the soul.
The findings of the research indicate that these two thinkers are in complete agreement on key principles. Both, citing the verse of Fitrah, reject moral relativism and attribute a universal essence to ethics. Both also consider the theories of "theological voluntarism" (good and evil based on divine decree) and "rational good and evil" insufficient, and posit an ontological reality for ethical propositions. Emphasizing the inherent dignity of humans as the pivot for the inclination towards moral virtues is another fundamental commonality between the two viewpoints. These commonalities essentially form the basis of a unified stance against materialistic and reductionist views of ethics.
However, at the level of detailing the explanations, profound yet complementary differences are observed. Shahid Motahhari, with a pragmatic and society-oriented perspective, analyzes ethics within the framework of the "theory of the stratified self." From his viewpoint, humans possess two dimensions: the "authentic self" and the "parasitic self," and ethics results from the dominance of the "self" over the "non-self." Moral cognition in this perspective is the product of an "awakened conscience" and "practical self-awareness" that operates prior to and independent of rational reasoning. By likening the aversion to falsehood to the feeling of hunger, he connects ethics to the human lifeworld and sees it as an extension of the "truth of servitude to God" in daily life. The goal of ethics from this viewpoint is to revive humanity's inherent dignity and to systematize individual and social relationships.
In contrast, Ayatollah Javadi Amoli, relying on the mystical foundations of Transcendent Philosophy (al-Hikmah al-Muta'āliyah), emphasizes the "immateriality of the soul" and "intuitive spiritual wayfaring." In this view, the true reality of a human is the "immaterial soul" which has been veiled in the material world. Ethical action is a means to remove these dark veils and elevate the soul towards "immaterial perfection." Moral cognition in this view is considered the product of "presential knowledge" and inner unveiling, where the heart perceives good and evil directly. This cognition is rooted in the divine inspiration of vice and virtue (Fujoor and Taqwa) within human nature. For him, ethics is the "middle jihad" and a prerequisite for "practical mysticism," and its ultimate purpose is proximity to God and the heartfelt witnessing of truths.
The difference in explaining Fitrah is another important finding of this research. Shahid Motahhari analyzes innate ethics in the form of observable and general "innate inclinations" such as truth-seeking, benevolence, beauty appreciation, and worship, which can be monitored in human behavior. In contrast, Ayatollah Javadi Amoli emphasizes the "innate truths" and "presential knowledge" latent within human nature, whose flourishing requires inner spiritual wayfaring.
Finally, this research concludes with the key finding that these two interpretations are not contradictory but rather complementary, operating as two complementary facets of a single truth. Shahid Motahhari's pragmatic, society-oriented theory makes ethics tangible and practical for contemporary humans and builds a sturdy bridge between mysticism and daily life. Conversely, Ayatollah Javadi Amoli's teleological and ontological approach reveals the depth and transcendent dimension of the ethical spiritual path and gives it meaning within the overall path of human perfection. Therefore, the divine Fitrah of humans possesses such comprehensiveness that it accommodates interpretation from both the "outward-looking" and "inward-looking" perspectives. Together, these two viewpoints provide a complete and multidimensional picture of the theory of innate ethics in Islam, which is both ontologically rich and socially functional, ultimately representing an alternative and comprehensive model against contemporary secular ethical systems.
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