نشریه مطالعات اخلاق کاربردی
سال یازدهم شماره 44 (زمستان 1400)

Social activism is one of the voluntary activities of man that takes place in the form and framework of the moral system and takes the appropriate direction. The clergy, in all religions, are among the most important social activists, whose activities must necessarily be seen in a moral context. In this article, first, the principles and moral requirements of activism in the two Catholicism in Christianity and Shiism in Islam are discussed, and then, by comparing those principles, their similarities and differences are considered. The necessity of human dignity, the observance of the public good, the moral necessity of solidarity, the preferential choice of the poor, the necessity of stewardship, the principle of participation, the principle of observance of rights and responsibilities, the necessity of economic justice and the necessity of peace in Catholicism were considered. The principles of justice, honesty, cooperation, charity, love and compassion, enjoining the good and forbidding the evil, benevolence and faithfulness to the covenant in Shia were analyzed

Livelihood and income-generating activities, in general, are important bio-human issues. Undoubtedly, the experience of gaining income in relation to different classes, guilds, and social groups is very different from their place in society. Clergies are one of the groups whose living conditions have long been considered by the public in comparison with other social groups; because on the one hand, the clergy is known as a preacher of religion and is expected to be satisfied with what he has and to live like the majority of society, even below them. On the other hand, living conditions and the economic situation prevailing in Iranian society, have involved clergies and their families in various difficult economic issues. However, these two tendencies have led to moral conflicts between the living conditions of clergies and their religious-organizational duties towards society. With this in mind, the purpose of this study is to answer the question of what is the moral conflict between their professional duties and daily livelihood according to clergies' statements. The approach applied in this research is qualitative, and the thematic analysis method has been used to analyze the data. In this regard, semi-structured interviews were conducted with 20 employed and non-employed married clergies, who were selected by purposive sampling. Thematic analysis showed that “work conscience and manly moral responsibility’, “personal motivation to become a clergy and economic motivation for progress” and “personal dignity and professional honor” are the cases that are in conflict.

The credibility and social status of the the clergies today owes more to the presence of the clergies in the community than to the narrations related to the position of religious scholars or even their spiritual states. Morality in social interactions is the main factor of social capital of this institution. In this article, we discuss the dimensions and structure of a part of this ethic, which is known as moral literacy. For this purpose, we have used the conceptual model of Herman and Tuana and have developed this model by using religious teachings and with the help of the considerations of moral philosophy and the findings of moral psychology. In this model, the three components of "moral sensitivity, moral reasoning and imagination" constitute the structure of moral literacy. First of all, we have changed the component of moral reasoning to moral judgment, and then we have introduced the conceptual and psychological components of each of these components and their sub-components. The contextualism view, the departure from egocentrism, the post-situational sensitivity, the familiarity with the rules of ethics, are some of the implications mentioned. The main conceptual development of this model is in the field of moral judgment, which has shifted from a purely rational and cognitive nature to a cognitive-emotional combination. This conceptual change has affected and enriched all aspects of moral literacy. This model can show the shortcomings of the moral literacy of the clergy in social interactions and be the basis for designing training courses or reviewing ethics courses at the level one of Hawzeh.

Moral health depends on the harmony and balance of internal and external traits and behaviors and indicates an attribute or a natural feature in the human soul that is the source of the doing good and evil acts by him, in a way that person with that attribute immediately does the act proper to that attribute. Spirituality is one of the factors and fields that shape and promote moral health. Spirituality, which is the process of finding meaning and giving meaning to the four relations of man with God, himself, the creatures, and other people to reach the system of monotheistic belief and practice, makes life purposeful. In clergies' lifestyle, identifying and organizing these four relationships leads to the formation and continuous improvement of their moral health. In the present study, using the descriptive-analytical method and data collection by documentary-library method, we have explained the role and position of spirituality on the clergies' moral health. The main question is what role does spirituality play in the moral health of clergies? The result of the research is that the spiritual components in the dimensions of insight, attitude, and action affect the formation and maintenance of clergies' moral health and help them effectively in the direction of professional life and fulfill their duties. Insight components include spiritual self-awareness; believing in the hereafter; Monotheism; having a positive attitude towards God; Tendency components include perfectionism; Tendency to virtues and vices; Hope and love for God; loving others; And nature-friendliness, and components of action including self-cultivation; Thanksgiving; Practical monotheism; And being respectful of others and nature.

The clergies form one of the most important leading groups in Iran, which in recent years, due to the decline in popularity and credibility among different groups of people, must equip themselves with knowledge and skills in addition to a fundamental revision in the content the present. They will witness a better transmission of material and higher influence and create deep acceptance in their audience. In terms of temporal priority, attention to pre-activation components are considered as a prerequisite for effective communication. Based on the collection of information, in a library and by inductive qualitative content analysis method, this article first logically categorizes the influential chapters in this regard and then briefly explains why these components are considered in clerical activism. Attention to “lack of self-superiority”, “lack of mental prejudice”, “lack of justificatio”n are among the characteristics that can directly affect the ethics of activism.

The "uniforms of the Shiite clergy" has found a distinct and symbolic identity in our society. The question of the status and role of this uniform in the ethical activity of the clergy is the main concern of this article. based on the analytical-historical method, Recognition of the identity, functions, norms and ethical challenges of Clerical uniform, showed that Its symbolic and historical attribution to the Prophet of Islam (PBUH), its religious desirability and its symbolic identity - which implies the social role of the clergy and the communicative identity of this role - make it a religious and sacred garment, as it is known in popular culture of Shiite activists. "Prophet's clothing" and "messenger clothing" and religious messaging. Understanding the functions and customs, norms and moral challenges of wearing "Prophet's clothes" and "Messenger's clothes" are other results of this research.