نشریه مطالعات اخلاق کاربردی
سال دوازدهم شماره 46 (تابستان 1401)

New cultural and social arenas such as virtual space, sports arenas such as refereeing sports competitions or sports leadership, and artistic arenas such as movie acting, which are done with the purpose and motivation of some students, have supporters and opponents. Moral and social arguments. The most important reasons of the opponents are that they do not consider the entry of students into these arenas to be in line with the nature of education and its goals and ideals, and for this reason, they consider it to be problematic. The moral dignity of the students is evaluated in this article in a descriptive and analytical way and based on the criteria of Islamic ethics based on rational arguments and teachings taken from Islamic sources. As a result, it is possible to adhere to Islamic values and goals. And greed entered such fields, however, in some cases, entering these fields is not allowed and comes with challenges that bring a different moral judgment.

With the emergence of information and communication and the expansion of the Internet and social networks, the activism of Shia clergy has entered the technological scene under the name of virtual activism. Virtual activism takes place in the context of virtual space and social networks between the actor and the audience. The active networks of clerics with their audience, which is carried out with the goal of delivering the message of religion in the context of social networks, is called the Congress of Social Doors Clergy. Clergy activism in social networks is not an unconditional practice, but requires ethical principles and regulations.This article seeks to identify and examine the most important examples of the implementation of ethical principles as a code of ethics in the activism of the clergy in social networks. is considered. Research information has been collected by induction and observation of actors and interpreted with the help of documentary sources.

Today, people are facing more and more diverse cultural and social resources and teachings. The clergy institution, like other media, must find up-to-date and suitable methods to communicate with its audience. The aim of this paper was designing a model for evaluating the performance of the preachers in the field of audience persuasion and measuring the designed model. To design the evaluation model, significant theoretical studies were reviewed in the field of effectiveness and persuasion. A 6-faceted model for the evaluation of a lecturer or spiritual consultant was designed and the output model was implemented and evaluated for the meetings of the “Halghe-hay-e-marefat” held by Astan Quds in Imam Reza's shrine with the method of participatory observation and structured interview. After implementing the model, indicators of persuasion were also extracted, which include communication characteristics (active / passive communication), partiality in the message (obvious position / no obvious position), similarity with Audience (continuous / discrete), approach (emotional / rational), response method (referential / argumentative).The findings of the experimental study section show that the audience mainly favors religious speakers with active communication and similar to them and combined referential and argumentative responses. In relation to the index of partiality and approach, it is mainly different depending on the type of audience. For example, for religious fanatics, the speaker's bias in the form of a clear and strong position is associated with approval and satisfaction. On the other hand, such a stance brings dissatisfaction to the critical audience.

Jihad has various fields, and Tthe Jihad of Clarification is the most important one, which is considered a form of countering the current of distortion; Therefore, it requires the social activism of all sections of the society; Especially the clergy who have an important position in this field; Because this Jihad has a lot of similarities with the activities of the missionaries and the clerics have a wider connection with the general public. The Jihad of Clarification is faced with moral harms, which include the predominance of selfishness and fear of reputation, expediency, lack of correct understanding of the difference between criticism and immorality and seditiousness of enemies Requiring Mujahid to acquire moral virtues in accordance with each of the mentioned obstacles is the solution to deal with the moral harms. In the present article, which is of a descriptive analytical type and has been done with a library documentation method, sincerity, trust, courage, Insight and fairness, good morals, constency in speech, honesty and patience have been identified as the moral requirements of jihad.

From a sociological point of view, the clergy is not a guild in both the Shia religious system and the Catholic Christian system, but is considered a religious institution that has extensive social roles, especially in our Iranian society. Undoubtedly, the link of this institution with the society will be favorable when the matter of ethics and the observance of moral rules by this institution in its actions due to its relationship with the society are duly respected. On the other hand, playing these roles in the society by the clergy should be in such a way as to provide the conditions for the expansion of ethics in the society. This explanation raises the general question in the mind that basically, how can the clergy be effective in both areas, i.e., observing ethics and moral rules and spreading ethics in the society through its social roles.

After the Holy Quran, The Infallible Imams’ speeches are the main sources in explaining Islamic teachings. Therefore, analyzing their speeches would pave the way to reach the Islamic theoretical bases and thoughts. Ṣaḥīfa al-Sajjādīyya is composed of supplications with moral, educational and religious themes. The supplication forty-four for the welcoming of the month of Ramadan and forty-five in bidding farewell to the month of Ramadan contain comprehensive moral and enlightening issues which studying them will reveal the depth of Imam Sajjād's knowledge on this month. Thus, we seek to study the two supplications via the method of content analysis to understand their underneath themes and picture their schemata. The findings reveal that the prayers encompass themes such as to know the virtues and blessings of the month of Ramadan, praise to God, ask for forgiveness, divine inspiration of gratitude, Infāq for the sake of God, and ask the divine grace to do good deeds. Furthermore, the two supplications are the best examples of Islamic prayers for the month of Ramadan, which purify souls and pacify the hearts to connect human beings with Heavens.