نشریه مطالعات اخلاق کاربردی
سال نهم شماره 34 (تابستان 1398)

Truth as one of the great values of human morality, has been endorsed in different cultures, and regardless of national, religious, and cultural beliefs, it has been a concern for ethics advocates of all kinds. In the meantime, educational approaches to institutionalizing truthfulness have been important, albeit somewhat ambiguous. The present article seeks to establish the relationship between truth and education from two different perspectives. From the first perspective, education is done in order to gain the goal of truth and seeks to achieve truthfulness as the objective of education. From the second perspective, truthfulness, as a systematic norm, seeks to organize educational thinking and practice in a way that is consistent with reality. In the first section, seven strategies for institutionalizing truthfulness have been proposed, some of which focus on organizing the education space and some on the person who is educated. These tactical strategies include creating a safe psychological environment, modeling truthfulness, reinforcing truth-seeking and relying on evidence, reinforcing moral sensitivity to lies, and reinforcing moral reasoning. The second section also discusses the two metaphors of education as metaphors far from reality, and the unbalanced interaction is a realistic description of the teacher-trainee relationship.

Undoubtedly, the most important function of the religious preaching is to deliver the faithful message to the religious community honestly. This function sometimes faces ethical challenges or dilemmas, placing the sum at the cost of two or more ways of making ethical decisions. This article aims to address some of the most important challenges of honesty in the field of religious preaching. To this end, the most important texts and resources written on the promotion of religion were referred to, and their content analyzed qualitatively. The findings of this study showed that honest advertising is sometimes at odds with the personal interests of the preachers, sometimes attracting maximum audiences jeopardizes the honesty of the preaching, sometimes weakening the merits and qualifications of the preacher. The mission of religion can also be one of the reasons for the lack of integrity in the promotion of religion.

Falsehood is a widespread phenomenon, despite its intense disgust. What motivates people to lie? What are the cognitive correlates during and after lying? What are the backgrounds for lying and how can it be prevented? This research, from a psychological perspective, seeks to answer the above questions. The results of psychological studies show that people with different motivations commit lies. These motives can be presented in the form of material or psychological benefits to the individual or to others; material interests such as money and other tangible benefits such as obtaining a job, and psychological benefits such as avoiding embarrassment, respecting politeness, and not hurting others' feelings. From the cognitive point of view, people need more cognitive effort when lying (as opposed to being truthful), and sometimes believe in their own lie after lying. Subjects such as inappropriate environments and misconceptions contribute to the formation of lies. Dealing with lies requires two cognitive and practical steps; first, by studying the phenomenon, we gain a proper understanding of it, and in the second step, we avoid barriers such as creating moral reminders in tempting situations. The result of this research is psychological studies  on lying. Accordingly, the present research is based on the documentary method and takes a descriptive or analytical form accordingly.

Nowadays, due to the extent of the role of mass media and its specific function in shaping public opinion as well as in the context of the ethical deviations of the activists in this field, providing a proper framework for media research based on ethical honesty and realizing media health seems essential. In addition, the media affects not only affect individual people, but also their doctrines and practices also affect the relationships among individuals. The normative attributes of the media for promoting ethical honesty, lend themselves to ethical principles derived from the worldview and value system of Islam, including the must-do's and don'ts of professional mission that outline the mainstream media charter for media scholars. In addition to explaining the concept and importance of the ethical integrity and fundamental assumptions of the normative system of Islam in media health, the author of this paper intends to incorporate national media's must and should (or ethical requirements) into the integrity and fulfillment of media health as a formal prerequisite for research. Enumerate. The research method in this paper is descriptive-analytical, with an applied approach based on library studies. The most important result of this study is that attention to the use of the correct media charter indicates that first of all, there must be a reasonable purpose in using and utilizing the media properly and the audience must always be mindful of their physical, mental and moral health. Secondly, it is logically imperative that media policy-making must be in line with the country's cultural and ethical strategy in order to be effective and efficient in achieving sustainable moral integrity. Therefore, cultural literacy-based media literacy and social literacy education is needed for all segments of the community, media audiences, and executives in this field.

Undoubtedly, lies are one of the most important moral evils and there is honesty and truth in front of them. Always, both in the Eastern and  the Western worlds, many thinkers (both religious and non-religious ideologues) have regarded honesty as a human truth, defended it, and in their moral exhortations, have forbidden their followers from lying. However, extensive research has been conducted with various religious, philosophical and epistemological, sociological and psychological approaches to the concept of falsehood and numerous arguments have been put forward. What we are talking about in this article is the concept of falsehood from the point of view of Western and Islamic scholars and the proof that both views are consistent about this concept. This dialogue, by way of comparative approach, shows that, with the evolution of the twentieth century in the sense of falsehood, both Westerners and Islamic scholars have not considered the intention of deception to be a falsehood. Westerners have resorted to the word "reporting" and Islamic scholars have used the word "news / reporting" to substantiate their claim. What the two viewpoints have in common is that both words and their semantic explanations of falsehood, the concepts of joke, joke, humor, and theater, are well beyond the semantic scope of the lie.

Behind the Hypocrisy" is the title of a book by Dan Ariel. In this book, Ariel has tried to show by empirical evidence that "the simple rational model of crime" cannot properly explain our deceptive behaviors. According to this model, individuals in each situation are victimized according to rational analysis and cost-benefit calculation. The individual measures the profits and losses from committing the criminal act and measures it if the profits outweigh the losses. Ariel believes that cost-benefit calculations, along with our image of ourselves as moral people, determine the extent of our deception. Cost-benefit calculation calls for maximum deception, but we deceive ourselves so much that our moral image is not distorted. The factor that causes us to keep our moral image while being deceived is "storytelling." Storytelling helps us to justify our deception and to escape some sort of conflict with conscience. In the present article, we have attempted to critique the author's claims while presenting a summary of the content of the book. Ariel's numerous experiments to prove his idea succeed in criticizing the simple rational model, but they are not sufficient to prove his model; However, some of his sub-claims have been well supported by these experiments.