جستجوی مقالات مرتبط با کلیدواژه « فضیلت گرایی » در نشریات گروه « علوم انسانی »

Hierarchical Ethics, refers to an ethical framework that considers specific obligations, prohibitions, virtues, and vices for different ranks and classes of individuals. It recognizes certain qualities and traits as virtuous for some individuals based on their varying capacities and the dignity and status of each person, while considering them as vices for others. Consequently, a quality or trait may be considered ethical for an individual in a particular rank but unethical for another individual in a higher rank. Mystics, as proponents of virtue ethics, believe that the value of actions and traits stems from goodness and excellence associated with specific behavior and conduct. However, they also take into account the capacities of individuals and consider the hierarchical structure significant in ethics. This article first explores the foundations and principles of graded and Hierarchical ethics from the perspective of Ibn Arabi, and then discusses examples of mystical ranks and levels, as well as virtues and ethical traits.

Undoubtedly, the right to life is the most important of all rights. Regarding this point, the fundamental question is, who has the authority to make laws and take action resulting in humans being killed? In response to this question, in this paper, I aim to defend the thesis that only God has the (moral/legal/religious) authority to make and issue the laws surrounding life and death. So, it is rational to believe that the right to life is restrictively a Divine right and not a human right. The paper is organized as follows: after introducing some elementary points and definitions, two arguments in favor of the above thesis will be formulated. In the first argument, by laying out some thought experiments, it is shown that human laws concerning civilians’ life are paradoxical and implausible. The second argument is based on exploring the origin of the right to life. In the last part of the paper, some implications and advantages of the favored thesis will be stated in brief.

Three moral theories of Virtueism, idealism, and dutyism have been proposed in the philosophy of ethics to determine the value of moral action. The main question of the research is: Which of the mentioned cases are more compatible with the moral propositions of Nahj al-Balāgha? In this regard, presenting the ideas accepted in the philosophy of ethics on Nahj al-Balāgheh as one of the original sources of Islamic thought is a way to define Islam moral system. This article has provided some clues for understanding the moral norms of Islam according to the words of Imam Ali (A.S.) and has presented it in a descriptive-analytical way. In the process of researching several propositions in Nahj al-Balagheh, a unified theory of "virtue-based idealism" is obtained. The findings of the research show that Imam Ali's goal is monotheism in deeds and separation from anything but God, which is not compatible with any of the popular idealism views.

This article analyzes resistance based on the three theories of normative ethics. Ethics, in combination with politics, forms the basis of the political action of individuals and societies. Their "resistance" to dominating powers can be examined from a moral point of view. Proponents of secular ethics have applied ethics to the extent that it helps to organize the social system and make its citizens more sociable towards it. Advocacy of non-secular ethics in this context raises some cognitive and practical challenges; One of these challenges in applied ethics is defending the right to resist. Although such a right has been considered a normative principle in modern times, its moral exploration, especially from a non-secular point of view, can be an attractive topic in the field of ethics. Therefore, using the method of reflective equilibrium, the authors try to provide appropriate theoretical arrangements for the flow of political resistance in the field of philosophy of ethics and political theory, while explaining the conceptual structure of resistance ethics. Accordingly, in this study, the relationship between the moral right of political resistance and the categories of moral community,public interest and honor has been discussed.

Virtue ethics is known as one of the three branches of normative ethics, but some moral philosophers are not in favor of an independent position for it in normative ethics. The question of the present article is, what is position of virtue ethics in normative ethics researches? Are the arguments of those who assert the independence of virtue ethics in front of other competitors, i.e. duty-oriented and utilitarianism, without problems? What is the proposed solution? The collection of data in this article is a library, and it explains the questions and answers them with a descriptive and analytical method. Those who believe in virtue ethics have different interpretations for virtue ethics, the virtue of the moral subject is common in all of them. The reasons for turning to the ethics of virtue are numerous and mostly refer to the weak points of competing theories. Investigations show that there are problems with the interpretations of virtue ethics, and the arguments for approaching it can be undermined. The result is that although virtue ethics does not have an independent position in normative ethics, the logical concerns of those who adhere to virtue ethics can be solved by the theory of divine proximity

Mysticism can be studied from many different perspectives such as the nature of mystical experience, objectivity of them and mystical schools. Contemporarily one of the important problems about mysticism is it its function in human beings' life. Perhaps the mysticism could be reduced to spirituality. Spirituality can be discussed in two layers in a way that the ethic-centered spirituality is the subset of God-centered spirituality. Every God-centered spirituality contains ethic-centered spirituality not vice versa. God-centered spirituality is the favorite goal for all societies but in societies that religion has not its true position, it is worthy as a strategy to regard ethic-centered spirituality an introductory movement for achieving God-centered spirituality. In considering ethic-centered spirituality we should notice both its negative and positive aspects i.e. doing good deeds and refraining from bad deeds, so being careless about bad deeds is nothing but play Satan's game. Each of these two spiritualties has intellectual and practical constituents. The role of moral exemplars in advancing the God-centered spirituality in societies is very efficacious.

The relationship between spirituality and ethics is a subset of the general topics of spirituality and Islamic sciences, which are governed by the assumptions of cognitive science. Our main assumption about accepting the capacities of Islamic sciences to respond to contemporary challenges confronts us with the duality of accepting (confirming) or negating (denying) the system of Islamic sciences. The three sciences including ethics, fiqh (Islamic jurisprudence), and theology form this cognitive system. In the confirming approach, the three sciences of ethics, theology, and fiqh are considered as the original major Islamic sciences, each of which carries a part of the comprehensive system of religious education and its spiritual message. Therefore, the current article is considered a multidisciplinary perspective. On the one hand, with an anthropological analysis, we find that the science of ethics has a central and main position in the meaning of Islamic spirituality. The Qur'anic conclusion of this article in human analysis is that according to the 84th verse of Surah Isra, the "formation" of human is the basis of his decisions and choices. The formation itself is related to the three structures of insight, character, and action; meanwhile, human character is the central core of his formation. Insight is its introduction and action is its result. On the other hand, in a spiritualistic analysis, these are the virtues and vices that form the individual, family, social and environmental character of a person, and as a result, they are considered the foundation of the human's formation. Therefore, ethics, with the approach of virtue ethics, plays the most important role in the narration of spiritual teachings, and of course, the two sciences of theology and fiqh complete this narration as the previous and the posterior links.

The approach of virtue in the field of moral education has been revived in recent years and has been seriously considered by various thinkers in the field of moral education. There are a variety of perspectives from fundaments of moral education to operational solutions. Notwithstanding the variety and expansion, the literature produced in the country is mainly limited to notions of Thomas Likona and David Carr. As a reaction to the current status, the present study aims to introduce another prominent thinker in the field. One of the most important thinkers in this field in recent years is Professor Kristjan Kristjansson, an Icelandic philosopher, thinker, and educator who is currently the Vice President of the Jubilee Center for Character and Virtue at the University of Birmingham. In order to create the ground for the scientific community of the country to become more familiar with this thinker, in this research, an attempt has been made to examine the views of Professor Kristjansson based on his works. Analysis of the content of the works produced by this thinker shows that a paradigm shift in the basis of moral education from duty-oriented ethics to virtue-based ethics, providing a psychological reading of the stages of virtue evolution, mapping the process of character formation and its precedence over character training and enumerating the components of character education and addressing the irreplaceable role of emotions along with rational processes in moral education has been one of the most important scientific concerns of Professor Kristjanssonin the field of character education

Describing the nature of care ethics and analyzing its superior performance compared to previous theories in the field of ethics, this article raises a critical discussion about the difficulties faced by this type of ethics. The result of the discussion and critical consideration is that the care ethics is initially designed based on a situation-oriented perspective and against theories based on justice, that is, in the theory of care there is a kind of privatization of ethics compared to general justice. Of course, the controversial point of care ethics is in the uncontrolled development of the field of behavior (from personal, lenient, and compassion-oriented ethics) to the field of social justice, exchange, and calculation. Therefore, using Rawls' efforts in the theory of justice, as well as its extension to political liberalism, it seems that the theory of care can be considered as a complement to justice-oriented theories, later than these theories, and also as the criterion for maximum separation between law and ethics.

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 purpose of this study was to design an effective model of virtuous organizations with emphasis on the ، Cooperative Development Bank and using the integrated method (exploratory) in four stages: At first, the documents, platforms and indices of virtuous organizations were extracted, then the Delphi method (41) was used for final compilation of the indices. Factor analysis has been used to identify the components and finally the extraction model has been validated by structural equation modeling. The statistical population in qualitative and quantitative part of research consisted of experts, faculty members and staff and experts of Isfahan Cooperative Development Bank and five cities of Isfahan province (160) that were evaluated using survey technique. Finally, the model of virtuous organizations in Co-operative Development Bank was extracted in the form of 10 components of participatory leadership, core team, managers' commitment and support, structural support, organizational strategies, organizational communication, upstream documents, environmental dynamics and technological infrastructure and 67 indicators and the data collected had a good fit in the model of virtuous organizations.

The present study aims to predict the virtue of teachers causes the component of spiritual capital and components of professional commitment to be done in 2019. The research method was descriptive-correlational and the statistical population included 278 primary school teachers in Turkmenistan and the sample size was selected based on Krejcie and Morgan table to 162 teachers by stratified random sampling method based on gender. Data collection tools included the standard questionnaires of spiritual capital Golparvar, Masahebi, Abedini, Adibi and Abdoli (2015), professional commitment of faith teachers (2010), Cameron's organizational virtue, Bright and Casa (2004). Data were analyzed by Pearson correlation coefficient and multivariate regression using SPSS 18 software. Findings showed that there is a positive and significant relationship between the components of spiritual value-orientation, privacy with God, the importance of spirituality, spiritual effectiveness, and the virtues of elementary school teachers. The components of job participation, adherence to work values, organizational dependence and professional affiliation have a positive and significant relationship with teachers' virtue. The results of multivariate regression also showed that all components except the components of spiritual value, the importance of spirituality and organizational dependence were effective in teachers' virtue. The component of solitude with God, spiritual influence, adherence to work values ​​and job participation played the most important role in predicting teachers' virtue. It is concluded that with the growth and increase of spiritual capital and professional commitment of teachers, their virtue increases.

This study seeks to answer the question of how the Holy Qur'an called on Muslims to comply with moral requirements and on what basis the normative theory of the Qur'an is based. Through describing and analyzing the moral concepts of the Qur'an, the writer of this qualitative paper has obtained the following results In order to encourage Muslims to live a moral life, the Holy Qur'an emphasizes the results of moral action, which are presented in words such as happiness, success, salvation, deliverance, pleasure, security, glad tidings, peace, suffering, anxiety, warning, and the description of the life of the people of the heaven and the people of the hell. There are numerous Qur'anic teachings that reflect the compatibility of Quranic ethics and teleological theories. Teleology is compatible with the Qur'anic anthropology and the Qur'anic methods of moral education .The teleological nature of the Quran’s moral system does not mean denying the value of virtue and moral responsibility; in a number of verses, the Qur'an praises behaviors that are motivated by a moral duty or originate from human virtue. The Qur'an encourages Muslims to be virtuous and goal-oriented and considers these as two effective strategies in moral education. However, the most general answer of the Qur'an to justify all moral requirements is not human virtue or moral duty, but the result of moral act.

This study examined the comparison of exercise self-efficacy and indices of well-being based on different orientations to activities among physically-motion disables and veterans. 123 physically-motion disables and veterans filled the questionnaires of exercise self-efficacy, hedonia and eudemonia motives for activities, positive and negative affect and subjective vitality.The results showed that only eudemonia motive positively associated with positive affect and vitality. Exercise self-efficacy positively associated with eudemonic well-being. There were significant differences between different orientation to activities on positive affect and vitality. People whose lives were high in eudemonia had higher degrees of positive affect and vitality than people whose lives in the lower degree of both hedonia and eudemonia (empty life). Also, people whose lives were in both high eudemonia and hedonia (full life) had the higher degree of positive affect than people whose lives in empty life.The finding show of crucial role of eudemonia on well-being among physically-motion disables and veterans, and the combination of hedonia and eudemonia may be associated with optimal well-being.

Attaining consistency and coordination between morality and politics is a vital necessity for achieving a moral-oriented political structure and statesmanship. Therefore three schools of virtue ethics, utilitarianism, and deontological ethics are evaluated in order that their capacities and deficiencies are explained and revealed. For this purpose, the methodology of conceptual analysis and critical evaluation within analytic philosophy is used. The outcome of this study suggests that merely one of the triple moral schools cannot be sufficient to provide consistency between morality and politics. Therefore my proposed solution is to take some propositions from utilitarianism and deontological ethics together with Golden Rule to exploit the potential of these two schools of thought on the one hand, and to diverge from the contradiction and inconsistency in moral politics on the other. The point of departure for this compilation is a political morality which enjoys theoretical theme, and the applied capacity in the realm of politics.

While the criteria for measuring ethical values have not been assessed by Muslim thinkers independently, such criteria can be inferred based on the intellectual foundations of each of them. Martyr Muhammad Baqir al-Sadr was one of the Muslim thinkers, whose thoughts can be assessed to introduce a criterion for measuring moral values. In the assessment of the good and the bad of actions, martyr Sadr attacks the sayings and opinions that have been raised in Islamic thought and considers other possibilities about good and bad criteria in his criticizing of possible types of teleological theories and introduced deontology to be rule-based by accepting the practical reason and its absolute evidence. Nevertheless, he accepted a destination called the divine paradise to be equal to the deontological criterion and regard defects and errors of practical reason to be compensable through this way. Therefore, the present study showed that from the perspective of Sadr, neither deontology nor teleology is absolute. In fact, he chose a combination of both, and in a way, he introduced God-oriented deontology, which also emphasizes virtue ethics.

Virtue ethics is a moral theory that is particularly focused on the agent’s character and characteristics. Virtue ethics is contrasted with act-based theories (deontological and teleological theories) . It seems necessary to identify the Quranic perspective on normative moral theories, since the Quran is the most important source of Islamic beliefs and acts. Thus, in this paper, we seek to precisely formulate virtue ethics and its properties, and then look for the Quranic view of such ethics. The view gleaned from the bulk of Quranic evidence is an endorsement of virtue ethics with an orientation to the subject’s virtue (agent-based), but no evidence can be found for virtue-based, subject-based approaches. Quranic ethics is very close to virtue ethics because it assigns a central place to one’s heart and soul as opposed to external acts, and faith as opposed to righteous actions. Moreover, it offers a “role-model” (uswa) as the criterion for morality.

The main objective of the present article is to study the relations between the two pillars of "virtue" and "teleology" in the normative ethics of Imam Khomeini and the ultimate criterion of moral value of deeds. Attempts have been made through a descriptive-analytical method and based on philosophical-mystical anthropology of Imam Khomeini to offer an eclectic theory of these two pillars called the "virtue-based teleology" in the philosophy of ethics. In fact, the moral value of the deeds in Imam Khomeini’s view is determined on the basis both the subject, his motives, intentions and inner virtues as a condition for the acceptance of his deeds and the criterion of his perfection as well as of the consequences of deeds in the realization of human ultimate goal. Although the Imam emphasizes virtues in his moral ideas, he does not attach essential value and intrinsic desirability to them and calls them modest perfections whose value lies in the role they play in achieving intrinsic perfection and desirability, i.e. happiness and perfection in the Hereafter or proximity to God. Meanwhile regarding ethical virtualism of the Imam, mention has been made of the two philosophical and mystical-religious origins of the Imam's moral thought and their differences as well as the pillars of virtualism.

The prevailing attitude of Islamic ethics in the identity of moral knowledge, reducing it to the characteristics of the firm and the sensual man. The Azfzylt influenced by Aristotle's look at a lot of research of our time away from the past can be seen.The main idea of this research is that the same commitment to the importance of internal Vsjyh traits, but according to new approaches in the field of social ethics, particularly professional and functional aspects, the behaviors that have been neglected, more special place in the interpretation ethics achieved. Hence in this article for the grant of evidence need to focus on behaviors were analyzed moral sense. another reason may be that the characteristics and causes of action has been carried out. Second, ethics and professional applications in a wide range today, most observers and behavioral health organization. In addition to being a lot of praise and criticism of that behavior without the involvement of the traits of ego. Of course, looking at the idea of fairness and respect Islamic ethics, emphasizing the definition of morality is independent also have psychological traits.

Using the moral and educational knowledge needs understanding of the objectives of Imam Ali (p.b.u.h) to declare the implication of speeches of the Imam without semantic confusion. This paper has been written for this paper to analyze the speeches of the Imam, using the descriptive-analytical method, and discover the general theme and though of Imam Ali (p.b.u.h) concerning normative ethics, and by considering it, it finds the methodical implications of it. The result of this paper shows that the Imam considers the consequences and results of one action as the criterion for its necessity or non-necessity, in the way that moral virtues and vices gain their moral truth or falsity from their results. From other hand, the narrations seem to show virtuous views, suggesting a teleological though, and has no implication on virtuous view. The teleological view of the Imam is significant, since the beginning and the end of this final movement is the unity of God, and might be called the monotheistic teleology. On the educational implications, the Imam has been used three educational actions to attain the monotheistic teleology, some are regarding the ideal conditions of the instructor, some are regarding the capacities of the pupil and some are regarding the content and means of education.