moral virtues

The structure of Augustine's theological system seeks to solve the problem of human salvation. From the ontological and epistemological point of view, Augustine considers elements involved in the realization of human salvation, among which the most important elements are the Holy Spirit. It seems that according to Augustine's theological system, the Holy Spirit plays a role in human salvation in three areas: a- introducing Christ to others; B- Birth of faith in the hearts of believers; C- Partial realization of the grounds for the formation of moral virtues in believers. The Holy Spirit plays a key role for human salvation in these three areas, especially in the realization of moral virtues. Although Augustine has talked and reflected a lot about the Holy Spirit and his functions in the system of existence, he did not pay attention to this position in the design of his system and did not reflect it in the formulation of human salvation, which itself causes defects. He becomes human in the realization of salvation. Therefore, the current study tries to analyze and examine the place of the Holy Spirit in the salvation system by referring directly to Augustine's works and with an analytical-descriptive approach.

In the field of moral education, a theory can be complete and flawless that is aware of the characteristics and features of man and the world. The principles and methods of moral education from the perspective of Allameh Jafari are based on the Qur'an and the Ahl al-Bayt school.
 

The results indicate that the principles and methods of moral education include rational life, thinking and reasoning, strengthening beliefs in moral education, strengthening beliefs in moral education, the place of encouragement and punishment in moral education, benefiting from high ideas, responsibility Acceptability in moral education is to find creativity and nurture it and pay attention to the values ​​and culture of society. In the moral school, the main goal should be to train thinking, researching, progressive, worldly, religious, creative and adorned human beings with moral virtues in order to achieve insight, happiness and a righteous society in individual and social affairs, which is to achieve the ultimate goal of life. It will include closeness to God and creation in the morality of God.

One of the issues addressed in this article is the study of explaining the function of religion on the basis of virtue, one of the issues that theologians face; That is, despite the opposition to religion, why do people tend to religion, and what is the role and function of religion for human beings? Various approaches have been proposed to explain this issue. One of the approaches that has been reconsidered is the virtuous approach. In this approach, attention is paid to the characteristics, abilities and personal talents of individuals. According to this approach, virtues are divided into two types: one is rational virtues, and the other is normative and moral virtues. Considering that these virtues are also mentioned in religious teachings. It seems that according to this approach, the function of religion can also be explained on the basis of "inference through the best explanation". Therefore, in this article, after briefly stating this approach, the issue of the function of religion has been studied and explained accordingly.

The Holy Koran opens a special look at moral issues to its audience and provides the basis for many moral views. One of these views is related to the function (outcome, effect and result of something) of ethics. By referring to the verses of the Koran, such as the seventh verse of chapter Abraham, moral behavior causes excess and deficiency in man (self), not excess and deficiency in blessings. This Koranic view envisages morality as a shaping and identity-giving component of the structure of human existence. Proving this attitude is the main purpose of this article. Thus, in this article, via the library collection of the intended documents and referring to the relevant verses as the first step, this issue has been proven by descriptive-analytical method (using data from Islamic philosophy).
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mollasadra following say the study of science in two ways: 1 - way of discovery and acquisition. 2 - Way of inspiration and inspiration. the method of discovery is the method of teaching and teaching and attention to reasoning that is a general way, and every one has its own limitations. But the path of inspiration and inspiration is the way God makes the light of science to the human heart, patriarchs and اولیا are in this way. In this way science is achieved with the purification and abstraction that the difference between the two sciences is the difference between the description and the taste, which through the acquisition of a person hears the sweet and learns it, but it tastes sweet by inspiration and inspiration. in order to obtain knowledge from the way of purification of knowledge through the purification of the self, mollasadra has a special importance, and it recognizes the inspiration and inspiration of inspiration to the prophets and the parents. the aim of this study is to investigate the ratio of knowledge and knowledge with the virtues and virtues of morality. therefore in this study, the relationship of science and practice, knowledge of science and knowledge with the virtues of science and vice of vice

Suhrawardī in his works criticizes and refutes the existence and necessity of specific substances (forms of species). The negation of the existence of species (specific substance) forms requires the negation of two important rules in peripatetic philosophy. The first is that the substance is only dependent on the substance and the accident cannot be the fixer of the substance, and the second is that the the field of ethics and human virtues (excellences) that underlie the growth of civilization. The present article tries to identify and introduce moral virtues and express their impact on creating a semantic formulation of civilization by using the semantic method in the field of linguistics. The research findings show that the five moral virtues: wisdom, chastity, courage, generosity and justice -which are themselves characteristics of civilization- which presented in the book of “tahdhīb al-Akhlāq” have produced categories in a semantic relationship with internal concepts which in the semantic relations with civilization as a focal point, has created a semantic formulation of civilization behind the ideas of Ibn Muskawiyyah, which emphasizes the biosocial based on the preservation of human values.

The main question in this article is as follows: “What is the origin of moral virtues?” to answer this question, this study uses a descriptive-analytical method and relies on philosophical foundations to explain the meaning of monotheism and prove its originality for moral virtues. It also concludes that the basis of values and virtues traces back to the human’s relationship with God; thus, what causes moral value for all acquired traits and human’s volitional behaviors in various insight, attitude and behavioral domains is monotheism. This leads us to consider monotheism as the origin for moral virtues. Perfect monotheism necessitates that man does not regard anyone as the partner for God in the realm of beliefs. In the level of attitude, he must not have independent leaning towards anyone and anything except God; and in practice, he must obey God’s orders independently. Indeed, monotheism is the source of faith in the level of insight, is the source of piety in the level of attitude, and is the source of servitude in the level of behavior. And these three virtues are absolute, and the condition for other virtues to be virtue is for them to be an instance of these three virtues.

Today, ethics and social responsibility is one of the important factors and influencing attitudes and behaviors in the image and reputation of the company. The current research is aimed to investigate the relationship between consumer response (negative word of mouth and protest behaviors) on corporate irresponsible behavior considering the mediating role of moral emotions and virtues.
The current research method is descriptive survey. The statistical population of this study includes the consumers of car companies in Gorgan. Among all, 384 subjects were selected by stratified random sampling. Standardized questionnaire was used for data collecting since its validity and reliability is confirmed. For data analysis, structural equation modeling (SmartPLS) was used.
The results indicate that there is a significant positive relationship between corporate irresponsible behavior and consumer response and there is also a significant positive relationship between corporate irresponsible behavior and consumer's negative moral emotional. There is a significant positive relationship between consumer's negative moral emotional and consumer response. There is no significant relationship between corporate irresponsible behavior and consumer's negative moral emotional with moral virtues. But there is significant relationship between consumer's negative moral emotional and consumer response with moral virtues.
According to feelings and moral virtues that identify, remove and improve the corporate irresponsible behavior will follow, effective step in creating, maintaining and improving consumer response will be.

One of the aspects of human's existence that Less attention has been paid to it, is the non-cognitive aspect of the human's soul. The Islamic philosophers have expressed diffusely this faculty following of locomotive and practical faculties but havent expressed about practical faculty. This article accept important of knowledge, worth of rational faculty and citation of grasp of the good and evil of acts to theoretical faculty, believe that interpretation of non-cognitive from practical faculty is more defensible. This article, also, show with attention to verses of Quran, the practical faculty is important in the human's happiness. The role of practical faculty in achievement of faith, relationship practical faculty with moral virtues and vices, role of this faculty in actualization of justice and good act, and influence of practical faculty on theoretical or cognitive faculty are axis that verses of Quran point to them. The perfection of practical faculty necessary into final happiness of human, with attention to mentioned items, soul must attention to non-cognitive aspect, in addition to its cognitive aspectes.