morality

The purpose of the present study is to review foundations and principles of political education in the ideology of Āyatollāh Shahid Beheshti. The method of study is descriptive analysis and the results showed that although in the educational strategy of Āyatollāh Shahid Beheshti, education of human society is considered an arduous category, people are always in need of education to acquire the components of political education and deal with their ruling political system appropriately. In this regard, the outstanding and genuine position belongs to fundamental models, not the formal ones. In other words, Shahid Beheshti believes that human education gets elaboration and improvement by the gradual process of education so the formal perceptions of education are unable to train Islamic pupils. Accepting such a model of political education relies on special foundations and principles that their patterns can be achieved in social-political theories of Shahid Beheshti. In the structure of political education proposed by him, a human is a being who has right and duty and his ultimate goal is to achieve faithful life in this world and prosperity in the other world. In this approach, regarding the inward and outward aspects of a human, Islamic political education, contrary to the western models, affects 3 fields of insight, attitude, and political skills of the citizens in Islamic society.

Morality is recognized as a context and culture dependent concept and the correct measurement of morality by means of valid and appropriate instruments of the related context and culture has always been the focus of psychologists. The main purpose of this study was to develop a scale for assessing morality in Iranian adolescents and to validate this scale. The research method was a mixed method and the design was exploratory and tool development. The research sample in the quantitative section consisted of 1823 first grade male and female students in districts 4, 2, 3, 16 and 11 of Tehran who were selected by multistage sampling.In the qualitative section after the qualitative analysis of the interviews, it was determined that Iranian adolescents define ethics in seven categories: justice, care, moral agency, moral sensitivity, moral responsibility, moral motivation, and personal values. Using qualitative findings, the moral tool was constructed and after preliminary implementation, the validity and reliability of the original sample was assessed.The content validity of the scale was confirmed by experts and with CVR index of 0.91. The criterion validity was assessed by running the Davies Empathy Questionnaire (1983) and the correlation coefficients of the two questionnaires. The construct validity was confirmed by second-order factor analysis as well as the mean variance extracted (AVE). The reliability of the instrument was confirmed by internal consistency and Cronbach's alpha coefficients (0.87) and composite reliability test for components ranged from 0.72 to 0.87. According to the results of this study, the instrument of moral development of adolescents for measuring this construct in Iranian samples has good reliability and validity.

Immoral behaviors are among the most important issues in interpersonal relationships. These behaviors not only ruin people's social relationships, but also affect their psyche and mind. This study seeks to suggest educational programs to reduce such behaviors. The suggested program is based on the works and views of one of the scholars of Islamic ethics named Abu Hamed Mohammad Ghazali. From the viewpoint of the scholars in the field of morality, this scientist of the fifth century AH has had considerable contemplation, depth of thought and attention to the approach of intervening in the issue of moral anomalies, which is defensible and important. Finally, the program for overcoming moral anomalies was developed based on Ghazali’s ideas, in sixteen sessions. In these sessions, according to the principles and strategies of educational design, we try to teach overcoming moral anomalies in three steps: awareness raising, emotional arousal and avoidance. The program is expected to be effective in reducing immoral behaviors.

Crime prevention is one of the most important priorities of governments today because crime, in any form and at any level, disrupts social order and reduces the quality of healthy living. Any policy, strategy, program, and activity in the field of crime prevention must conform to divine standards. Observance of the principle of balance and fairness, which is interpreted as law and norm in criminal law and criminology, is one of the restrictions that do not allow any kind of behavior to those in charge of the criminal justice system under the pretext of crime prevention. The first criterion oversees matters such as citizens' privacy. The second criterion is about the full adherence of preventive policy makers to the current laws and regulations of the country. According to these two criteria, crime prevention does not violate the privacy of citizens and requires everyone to abide by the law. In the Islamic approach, both components are emphasized and a lot of narrative and rational evidence can be provided to prove this issue.

This research has been conducted using descriptive-analytical method. The documents used are various types of Islamic texts, including books and articles, verses and narrations, criminology and legal books related to the subject of research. In this research, all the documents mentioned in Islamic texts and related to the subject have been collected and used in line with the objectives of the research.

Crime prevention is necessary and vital, but some divine and human norms and rules limit crime prevention strategies and programs. The criminal justice system should not move in a direction that ignores important and non-human norms in the name of crime prevention, and the desired goal of reducing crime should not be achieved by any means. One of the main constraints of crime prevention is the observance of legal and moral standards.

The institutionalization of the role of education and training in the development and development of the young and younger generation and its link with educational literature forms a large part of the contemporary system of today. The purpose of this literature is to educate and improve the moral character of human beings in order to achieve prosperity and prosperity in the world. And the Hereafter. In his Masnavi, Maulana expresses the foundations of education and training in his own way. He brings together morality and mysticism, and by applying the holy Qur'an and Hadiths, he brings religious colors to his teachings. Rumi uses the method of parable in the moral debates, so that anyone can use it in order to use it. The study of Molavi's educational ideas reveals his comprehensive and humanistic view of education and education; in fact, his views point to many of today's educational methods. As a result of the present study, Mowlavi looked at the extraction and analysis of moral and educational implications.

Aim and

The paper examines the interrelationship between art and social philosophy and deeper exploration of the thematic and to some extent content that may contribute to the field of perception both theoretically and evolutionarily.

Understanding the art and schema of its media is a tool of understanding the complexities of social philosophy. The role of art in human representations and propositions, especially in the cultural-civilizational turn, which is characteristic of our time, must be noted.

Art brings spirit and meaning to daily life, reflecting the new horizon and creating new perspectives of the cognitive domain , theoretically and developmentally. Art can empathetically and positively embody each structure with a positive approach to ontological awareness of its significance ,authencity and appeal; In the modern age the art is more inclined by more concrete and sensualized incentive rather the utopian world, the edificated feelings of a sublimed or” perfect man” . In the modern age the human being is disembeded , alienated, lonely and atomized seeking his “identity”.

Iranian art is transgressive , but at the same time keeps cleverly moving boundaries, for example ,be twin right and duty.
In the modern age, human beings are identified through "emerging" constructs. Art empowers individual ,social and organizational actors to face the ongoing challenges of imagination, meanings, freedom of choice, and at the same time the increasing breadth and variety of moral commitment. These challenges are theorems and materials of ethics and morality studies.

Developmental theories describe and explain stages in which different aspects of human psyche develop. Among such theories is Kohlberg’s theory of moral judgment wherein a complex mixture of different personality dimensions is present. Despite reviews and critiques on this theory, it seems that some of its aspects have remained hidden and unexplained. Through structural modeling, the authors have identified the missing element in this theory and thus accounting for its difference with the views of philosophy and religion scholars on morality. This missing element is actually a stage of development that Kohlberg has overlooked. Collected data from high school students in Tehran has verified the seventh post conventional stage whereby not only Kohlberg’s theory is brought closer to what Maslow had in mind, but also helps with its compatibility with what Kant has called “moral act

Theorizing, as the highest level of knowledge, depends on a group of underlying factors in the theorist itself, his time and space requirements and surroundings. The main question of the paper is that what is the role of ethics (Including virtues and vices) and the firm characteristics of the theorist in the process of the production of science and theorization? With the help of descriptive-analytical method, that is, referring to religious texts and rational analyzes, we have shown that the ethics of the theorist plays the role at least on the three main stages from the various stages of the production of the science include: (1) problemology or problem-finding, (2) the science’s teleology or targeting, and (3) the process of the discovering and understanding the reality. It has also been shown that this role-playing is merely grounded, not more, and it has also become clear that this role-playing never implies the acceptance of the normative or meta-normal relativism about knowledge.

As essential today as in the past, the communities need to focus on the important principle of morality in social development, consciousness, mobility, responsibility, justice and self-improvement so as to derive help from these principles to determine and explain the position, duty and relationships between people in the world. The engineering community is one of many communities that have grown because of the growth of science in the modern era. So today, these people play an important role in directing the movement of these ships of community as captains in the ocean of immorality.
So, first it is necessary to study the complex cognition of morals then using this information in the communities where engineering is the leader. In this paper, a comprehensive definition of morality and its different types are expressed using the Holy Quran perspective. Finally, an explanation of engineering and its principles and the necessity of ethics in society are expressed.

The aim of this paper is examining and criticizing a new concept in moral education named moral literacy. Recent years, moral literacy approach attempts to redefine morality in the framework of literacy and via that, return moral education to the school. Logical-conceptual analysis of “moral literacy” indicated us some constructive elements of this combination like competency, knowledge, acquisition, rule, value and human action. On the other hand, formal- technical language analysis of it reveals three conceptual elements in moral literacy named: moral sensitivity, moral reasoning and moral imagination. This two kind of analysis, encounters us with conceptual challenges. These challenges are 1) reductionism in interpreting morality to literacy, 2) conceptual contradictions in moral literacy, 3) conceptual; overlapping of constructive elements, and 4) doubt insufficiency of moral literacy for actualization moral human.

This issue that where would be a good starting point for research on the objective situation of religiosity and its developments has been remained controversial since the founding of such researches. Is it possible to investigate the actual dimensions of religiosity based on a prior definition? Possibility and alteration of such definition in the beginning of sociological research has been the ground of continued disputes in this field of science due to the necessity for the reliance of that definition to the observations in one hand and the impossibility of formulating the problem without presenting any prior definition of religion on the other hand. In this research paper, first, the related sociological literature is reviewed and then problems concerning determination of relationship between religion and religiosity are explored. It seems that taking an empirical approach at the beginning of examining actual and objective dimensions of religion without regarding internal requirements of a religion does not ensure high reliability. For this purpose, it is tried to evaluate the dimensions of religiosity including fundamental beliefs, rituals and moralities with regard to their status in Islam and investigation of their methodological implications in assessment of religiosity dimensions. These dimensions have common relationship with other monotheistic religions. This helps to the minimal efficiency of religiosity assessment models in which those dimensions were used. In religiosity assessment models, the most problematic aspect was morality. Moral aspect here means social pervasive conducts and characters which gradually change to collective habits. Unlike ontological patterns, religiosity indices in sociological researches are gradual and a researcher in this field needs mixed methods to test the hypothesis of research

This issue that where would be a good starting point for research on the objective situation of religiosity and its developments has been remained controversial since the founding of such researches. Is it possible to investigate the actual dimensions of religiosity based on a prior definition? Possibility and alteration of such definition in the beginning of sociological research has been the ground of continued disputes in this field of science due to the necessity for the reliance of that definition to the observations in one hand and the impossibility of formulating the problem without presenting any prior definition of religion on the other hand. In this research paper, first, the related sociological literature is reviewed and then problems concerning determination of relationship between religion and religiosity are explored. It seems that taking an empirical approach at the beginning of examining actual and objective dimensions of religion without regarding internal requirements of a religion does not ensure high reliability. For this purpose, it is tried to evaluate the dimensions of religiosity including fundamental beliefs, rituals and moralities with regard to their status in Islam and investigation of their methodological implications in assessment of religiosity dimensions. These dimensions have common relationship with other monotheistic religions. This helps to the minimal efficiency of religiosity assessment models in which those dimensions were used. In religiosity assessment models, the most problematic aspect was morality. Moral aspect here means social pervasive conducts and characters which gradually change to collective habits. Unlike ontological patterns, religiosity indices in sociological researches are gradual and a researcher in this field needs mixed methods to test the hypothesis of research.

Muharram mourning ceremonies which are common among Muslims, particularly Shi’as, are intended to revive ‘Ashura uprising and promote the spirit of freedom and chivalrousness. These ceremonies are regarded as a kind of cultural behavior which affects other behaviors, including religiosity as a social phenomenon. The present paper seeks to investigate the extent of effectiveness of these mourning ceremonies on the degree of religiosity of the students (male and female) who study at Nazarabad Azad Islamic University in the academic year of 2012-2013 (1391-1392 solar), using a semi-experimental method. The sample includes 90 students (including 52 male students and 38 female students) who were chosen through random sampling. This research used Azerbaijani’s questionnaire on religious orientation, which was conducted in two stages at monthly intervals. The data were analyzed by independent and dependent and one way ANOWA. The results show that the students’ degree of religiosity after the test was significantly higher than that before the test. This significant difference was also detected in the subtests on section orientation. Furthermore, the scores which the female subjects have got are higher than those of the male subjects. It can be said that religious rituals affect students’ religiosity, particularly female students.

Among the cognitive subjects of interest to educationist and philosophers is moral education, to which special emphasis is given by in the principles of education and educational system in Iran. This paper aims at presenting a comparative study of the indications of the moral education of Farabi and Locke and examining the compatibility of the points of similarity between their views and principles of education system in Iran and the encounter between this compatibility and the concept of emancipating truth reflected in Rory's view. Using a descriptive-analytical approach based on deduction, the authors of this paper investigate the degree of compatibility of the views of Farabi and Locke with the educational foundations in the national document of education in the light of a contrastive study of their views about moral education. This paper also draws on Rorty's concept of emancipating truth, and compares it with the views adopted by Farabi and Locke about moral education. Finally, the authors conclude that the idea of emancipating truth proposed by Rorty is inconsistent with the views adopted by Farabi and Locke or with the aims of the educational system of Iran, because Rorty rejects the idea of human salvation, which constitutes the real welfare or emancipating truth.

The purpose of the study was to compile the principles and structure of Islamic intervention to remove couple's disputes. The first question was to what extent and based on what principle does Islam recommend such intervention? Second question was what is the structure of such intervention like? The procedure of the research (a scientific- religious approach) was to start from Islamic text towards "compiling couple therapy" and vice versa. The results revealed that afore-mentioned interventions are based on the following Islamic principles: 1. The stance and significance of family in personal and social growth.2. Features of a decent family3. Identifying family problems4. Goals of forming a family5. Jurisprudential and moral boundaries of intervening in couple therapyThe other result was that Islamic couple therapy can be applied in five aspects including cognitive, emotional, behavioral, structural and spiritual dimensions. In the first three aspects the view in couple therapy is cognitive – behavioral. In structural aspect, the distribution of power is based on the couple's rights and boundaries in conformity with Islamic teachings. Islamic teachings concerning beliefs, morality and Islamic praying are considered to be the base of spiritual interventions.

Theorically, this research aims to study: 1. Abuhamed Ghazali’s ideas about moral education analitically; 2. Albert Bandura’s ideas on moral education; 3. the extent to which their ideas might correspond and practically, to compare Albert Bandura’s experimental findings with ghazali’s religious viewpoint. The main question is: what are Albert Bandura and ghazali’s views on moral education and include on which elemans? This researche, has applied library method and content analysis of scientific and religious texts in a rational way to understand and infer above mentioned Scholars ideas coherently in humanistic foundeations,aims, principls, methods and agents of moral education. som of findings of the research shown that their ideas are in harmony in certain “the humanistic fundamentals of moral education”, although, over some others, there are some clear and definite disagreements between them.Regarding “aims of moral education”, ghazali’s consider moral education and faith-based education along the same lines, but Bandura propose nothing for discussion about the latter at all. Therefore, there are some disagreements between them about deciding on educational aims. With respect to the principles of education, although they have some different views about, for example, interpreting of an educational principle, it is possible to find many similarities in their viewpoints.