نشریه مطالعات اخلاق کاربردی
سال سوم شماره 12 (زمستان 1392)

"Adult Social Education" is a normative-procedural issue through which the adults get to "rebuild and develop" new social roles in themselves and make the inconsistent positions and disagreeable functions compatible with achieving excellence and perfection. Imperfect prior training, permanent perfectionseeking, the influence of natural tendencies on social acts and the inconsistency of some social roles are the problems whose solutions require paying attention to "Adult Social Education" In religious sources, several concepts have been suggested by which adult social training within the family may be developed. Some of them are: Reminding (the previous events and taking lessons from their strong and weak points), warning (of disasters, reckoning in hereafter and formal and informal social punishments) as well as inviting (the family members to follow the social values and the manners of coexistence and collaboration). These factors will be discussed in the present essay.

Ritual training is part of the religious education which is aimed at making the children aware of their religious duties and committed to performing them. According to Quranic verses and Islamic Narratives, training the children to say prayer and fast from the early childhood is a necessary task of parents. But what this study concerns is to know who is responsible for practicing this task, at what age it should be done, and what sort of jurisprudential verdict it requires. This article using methodology of jurisprudence seeks to answer these questions. To do so, a set of verses and Hadiths were classified into two categories of general and specific proofs and then the above mentioned questions were posed and the answers were inferred from the proofs. Based on these Quranic and narrative proofs, training children and their encouragement to perform religious rituals like fasting is one of the religious duties of parents and has been greatly emphasized as an either obligatory or recommended task by Islamic lawmakers. Some of the Islamic traditions have made clear that the starting point from which both boys and girls should be trained for doing religious rituals is the age of nine.

Role models can be of great help in the process of ethical training and in making the training more efficient especially when the model is taken from the divine teachings and is based on the moral behaviors of the prophets. The Quranic Chapter of Yusuf (Joseph) is one of the religious texts depicting standard moral behaviors which can be particularly used for this purpose. This chapter includes a set of personal, interpersonal and intra-personal relationships among which the bilateral relationship between Jacob and his children can be used as a model for proper relationship. In this paper, after analyzing some of the principles governing the relationships between Jacob and his children extracted from Islamic moral standards, ethical challenges of these relationships and their solutions according to the Quran will be discussed.

Comparative studies of religions, in addition to its function in enhancing the adherent's knowledge about each other eliminate many false perceptions. On the other hand, it can be applied to prove the ultimate truth of Islam in a scholarly manner and beyond prejudice. Meanwhile, family as a basic social institution with great influence on the promotion of society has always been paid attention to by religions, prophets and divine scriptures. It's because applying any social changes requires special attention towards this seemingly small but practically great and influential social unit. Given the importance of this issue, the present paper, using scientific-comparative approach, seeks to identify the ethical duties of children towards their parents based on the teachings of Quran and Bible (Old and New Testaments). Children's ethical responsibilities towards their parents as reported in the Bible can be summarized in six different concepts: reverence, obedience, care, tribute, and support in senility, while in Quran these duties have been expressed under seven subjects: reverence, benefaction, obedience, courtesy, care in senility and support and prayer. The research has been done based on library method by referring to scriptures, although some of their exegeses for more elaborations have been applied as well. Based on the findings of the research, there are many similarities between the Quran and the Bible in this regard, for instance: children have commitmenttowards their parents, they are required to obey them in all cases except for their invitations to committing sins, parents are entitled to some rights even after death which should be fulfilled by children and …. There are some differences though, such as: in all Quranic verses Allah plays a dominant and pivotal role, special attention has been paid to mother in Quran while in the Bible, father has greater significance, in the Bible, harsh punishments have been mentioned for the children disobeying parents while in the Quran there is no mention of them and ….

The major aim of the present article is to point out the problems that may occur in the family following the demise of one of its members especially the negative consequences for the children. In addition, some practical solutions to mitigate the negative effects of such events on children have been offered. The worst incident for a child happens when one of his/her family member passes away. Feeling the deep sorrow of losing a beloved family member besides the ambiguity of the nature of death and its reason may lead most such children to suffer deep depression and anxiety or even cause them to commit suicide. The concept of death is a mysterious and ambiguous theme which cannot be comprehended by children and parents are not able to clarify it for them either. Death of a family member can be predictable or accidental and unpredictable (as in suicide) or may be as a result of natural disasters (earthquake or storm) Each of these sorts of death may bring about different kinds of effects on children and cause the family structure to suffer. There are a number of symptoms which can appear in children after facing the loss of a family member, like physical symptoms (such as headaches), psychological problems (depression and anxiety) and educational problems. Psychological counseling for family member and children can help children's emotional health and spiritual counseling makes them calmer. In order for the children to manage coping with the death of a family member, numerous solutions have been offered among which the following measures can be of great help: children should be taught about the inevitability and irreversibility of death, children's cultural and religious perception should be strengthened, obstacles of their mourning should be removed, they should be given sufficient information about death, their attachment towards God ought to be strengthened and they should be encouraged to replace God instead of the missing person.

Family and its structure play a significant role in the formation and development of the character and mental health of its members especially children. The present study aims at investigating the impacts of family structure (monogamy, polygamy) on high school student's tendency to risky behaviors. The research has been done based on causal – comparative method (ex post facto) and its statistical population covers the whole high school students of the city of Khash in Sistan and Baluchestan Province. Using the Convenience Sampling method 79 male students from monogamous families and 71 male students from polygamous families aged 14 to 17 were selected. Instruments used in the study included risky behaviors questionnaire and Adjustment Scale among high school students. Data were analyzed using descriptive (mean and standard deviation) and inferential tests (T-test and regression). The results show that there are significant differences between the samples in terms of risky behaviors and adaptation (PP0/01). Among students who come from polygamous families the rate of adaptation is low and tendency to risky behaviors is high. Based on the results obtained, giving more information to families regarding the negative effects of polygamy can decrease the highrisk behaviors of students and increase their adaptation.

Islam is a social religion and its individual precepts have a social tone too. It is a characteristic which is used to reform and strengthen the social relationships among people and obtain society's ethical training. Islam does not aim to merely produce a faithful individual, but to establish a religious society whose social relationships are based on the purposes and orders of religion. Such a society is considered a valuable one in which both individual and social prosperities are closely linked and the social training is bound to the social duties and people's faith. Ethical foundations of the Quran are significant factors in establishing and developing an ideal Islamic society and can be applied in proper social training. Piety, social justice, unity and social security are among these foundations. Allame Tabatabie is one of the exegetes and philosophers who has paid special attention to this theme and believes that these ethical foundations are the necessary theoretical and practical tools to fulfill social training. He considers the society without social and moral foundations a proper background to drive man towards deviation and corruption. In such a society, corruption, chaos and social confusion will spread out. The author tries to display the ethical foundations of a social training found in the Quran from the perspective of Allame Tabatabaie.