درخت حوزه‌های تخصصی

The rapid advancement of genome editing technologies, particularly CRISPR-Cas9, has revolutionized biomedical science while raising unprecedented ethical and human rights concerns. This paper examines the implications of genetic engineering through a human rights lens, focusing on three critical challenges: threats to equality from potential genetic enhancement, consent paradoxes in germline editing, and emerging forms of genetic discrimination. Using an interdisciplinary methodology that integrates bioethics, political philosophy, and international law, supplemented by case studies like the He Jiankui affair and DIY biohacking movement, the study reveals how current governance frameworks remain inadequate against these challenges. Key findings demonstrate that unequal access to genetic technologies risks creating "genetic privilege" and new forms of biological stratification, while germline interventions pose unresolved intergenerational justice issues. Furthermore, existing protections like GINA fail to address contemporary genetic privacy risks in direct-to-consumer testing and data commercialization. The paper proposes a tripartite governance model combining international cooperation (through WHO/UNESCO frameworks and a global registry), adaptive national policies (including regulatory sandboxes), and strengthened institutional oversight (with mandatory ethics training). These recommendations aim to balance scientific innovation with ethical safeguards, preventing genetic technologies from becoming tools of inequality while harnessing their therapeutic potential. The conclusion emphasizes the need for ongoing monitoring of social impacts and development of culturally sensitive implementation strategies, as the genomic revolution continues to challenge fundamental notions of human dignity, equality, and self-determination in the 21st century.

The article  examines the requirements of the theory of moral virtue ethics among Islamic philosophers — such as al-Farabi, Khwaja Nasir al-Din al-Tusi, and Ibn Sina — in the domain of political and legal theories is considered essential for the social extension of Islamic philosophy. This endeavor, however, necessitates a coherent examination of the concepts of virtue ethics across the three domains: moral, political, and legal theories, as a unified normative theory — something that has not yet received adequate scholarly attention. In this research, we aim to focus on the foundations of philosophical virtue ethics in Mulla Sadra’s philosophy provides a basis for moral philosophy, political philosophy, and philosophy of law, in order to outline his general principles as the foundations of a coherent normative moral-political-legal school of thought. It appears that within the system of Sadraean Transcendent Wisdom (Hikmat al-Muta'aliya), moral philosophy — understood as fundamental values grounded in anthropological concepts such as happiness (sa'ada), virtue (fadila), and justice ('adala) — serves as a basis for deriving political foundations such as the virtuous city (al-Madina al-Fadila), the promotion of virtues, the avoidance of vices, and ultimately the regulation of foundational legal concepts such as the expansion of goods, the removal of evils, and the protection of lives and property. The aforementioned rules and foundations are organized and framed in coherence with fundamental anthropological values. According to the findings of the present research, these foundations possess the capacity to formulate a moral-political-legal theory of virtue ethics in accordance with Mulla Sadra's particular version of this tradition.