حسن بوسلیکی

The increasing share of the media in human communication has created challenges for families in the field of parenting. Challenges such as "disruption of the natural path of reference selection, reduction of the agency of the new generation, disruption in the identification process" have disrupted the flow of parenting and the transfer of religious-moral values. In this article, we are trying to answer the question, how can the family transmit religious and moral values to the new generation in the medialized world? While using Islamic teachings, we have used the findings of psychological knowledge. The method used in this article is analytical-descriptive. In this article, we have proposed such as strategies: informing the new generation about libertarian guardianship methods for the architecture of choice, planting ideas in childhood, focusing on the structure of the institution of ethics, active mediation in children's media consumption, and emphasizing the negative dimensions of identification instead of its positive dimensions. But above all this, there is the educational sensitivity of families. Families should be made aware of the educational effects of children's media consumption, and without this sensitivity, no educational strategy or method or principle will be useful in practice

The relationship between morality and religion has long been a contentious issue in philosophy and theology. In recent years, the notion of inconsistency between morality and religion has gained traction, with advocates on both sides. Some argue for morality over religion, while others dismiss morality in favor of reinforcing religious practice. This article critically examines the perspective of a proponent of the latter approach, which was reflected in IRIB and other major Iranian official media. The central idea is the substitution of morality with piety (taqwa or fear of God). After analyzing various aspects of this concept, we highlight some of its major flaws, including its reliance on an inadequate conception of morality, neglect of themes within the Quran and Shiite hadiths regarding the importance of morality in religion, and disregard for the logical implications of invalidating innate and pre-religious morality. I conclude that emphasizing the inconsistency between morality and religion and proposing to replace morality with piety is not only untenable from a religious standpoint but also detrimental to attracting youths to religion.

Martin Hoffman's theory of empathy is one of the emotion-oriented theories in moral psychology. He defines empathy as an emotion that fits the other person's situation more than it fits the person's own situation. This vicarious emotional state grows in the cognitive context of "distinguishing oneself from others" and starts from the Newborn Reactive Cry and goes through the five stages to empathy beyond the situation. Hoffman believes that empathic distress can be the source of moral motivation through the mediation of "guilt". Hoffman proposes a comprehensive moral development theory based on empathy. He describes empathy as an automatic emotion that is triggered by various factors. But the evidence obtained with subsequent experimental studies showed that empathy is not an emotion that is always automatic and out of a person's control, but is stimulated or inhibited by the influence of cognitive processes, mental preparation, and a person's life and professional background. Such studies indicate that the accuracy of human empathy is lower than what he imagine. In other words, people sometimes project their emotional states instead of real empathy. As a result, it can be said that Hoffman's empathy theory needs to be supplemented with modulating variables in order to better describe and explain reality.

The growing trend of immoral conduct always makes the thinkers and policymakers of the society to think of solution, before the society reaches the point of irreversibility in the vortex of these immoral conducts. Today, in cyberspace, we see more immoral conducts than physical space. The present article seeks to answer the question why we see immoral behavior with others in cyberspace more than physical space? The subject of the present study is limited to communicative misconducts (such as insults and privacy violations) and does not include personal harms (such as pornography addiction). To answer this question, James Rest's four-component theory has been used. The research hypothesis is that current means of communication have indirectly connected people and thus reduced their moral sensitivity. This decrease in sensitivity is the cause of much ethical misconduct in cyberspace. To support this hypothesis, evidence from experimental studies is provided: Findings from moral psychology, behavioral economics, and other branches of behavioral science.

Hoffman’s theory of empathy is classified as an emotion-based theory in moral psychology. Empathy as considered by Hoffman is an emotive state that fits the conditions of others better than the conditions of moral agents. Hoffman contends that empathic distress provides agents with a source of motivation by causing guilt. Believing that empathy leads to the morally right behavior in the five situations of social interactions, he suggests an inclusive moral theory of empathy. The present research aims to assess this claim from Islamic ethics perspective. Some drawbacks of this claim are identified by consulting religious sources: “empathy’s focus is on present individuals”, “empathy does not include individual ethics”, “empathy does not cover the ethics of justice”, “people’s desires do not entail their good and welfare”, “the continent poor people are ignored in the ethics of empathy”, “justice would depend on the quality of individuals’ relations”, “deep empathy would have negative functions for moral life”. As a result, one may say that empathy as an emotion is one of the virtues of a perfectly moral person but it can lay a sound foundation for ethics and moral judgment.

The growing population of female preachers and the wide range of issues related to women, in the scientific and cultural environment of society and the direct influence of female preachers on family members, require special attention to the matter of propagating women and the need to promote their activities. This study aims to promote women's religious preaching, by identifying the harms and providing solutions, with the approach of religious preaching ethics, among the pillars of religious preaching of preachers (including preacher, message, and audience). Among the many issues related to the preacher, the "covering (clothing) of the preacher" has been chosen and the question has been raised that "in the field of clothing of female preachers what harms the morals of their religious preaching and what are the roots of these harms?" The method of this article is descriptive-analytical. The data was obtained by interview method and analyzed by thematic analysis technique. The findings suggest that the concepts of wearing brands, unadorned clothing and unconventional clothing refer to types of female preachers’ clothing, which are all considered inappropriate, and the reason for choosing this type of clothing is the lack of recognition of appropriate clothing, the inability to choose appropriate clothing, and the inadequacy of the Islamic Seminary’s educational system. Secondly, the themes of fashionable clothing and formal wear are related to two types of ideal clothing is a challenge that neglecting the narratives as a reason for fashionable clothing, excesses in fashionable clothing, the context of the preaching region, the living standards of the preacher, and the confusion of examples of fashionable and unconventional clothing, have caused this challenge and should be considered.

 A person's moral perspective plays an important role in how he or she deals with everyday issues as well as in the way he or she argues morally. In order to assess the moral views of individuals, it is necessary to develop a questionnaire. The purpose of this study is to develop a questionnaire of ethical perspective and its standardization. The method of this research was a combination of qualitative (descriptive-analytical) and quantitative (field). First, the most important ethical views were collected and defined, and the content validity of the components was confirmed by experts. Subjects were then designed for each of the ethical perspectives. Content validity experts then evaluated the items. The confirmed items were integrated into an initial questionnaire. The initial questionnaire was administered to 312 participants who were selected from teachers, students and students available in Qom and Tehran. Pearson correlation, confirmatory factor analysis, Cronbach's alpha coefficient and spss24 and lisrel8.1 software were used to analyze the findings. The results showed that the Ethical Perspective Questionnaire consists of 11 components: and 55 items in a five-point Likert scale. The validity of the structure was evaluated by confirmatory factor analysis, which was desirable. Also, the reliability of the components by Cronbach's alpha method was 0.622 to 0.752. The ethical perspective questionnaire has acceptable validity and reliability and can be an effective step in evaluating the ethical perspective of individuals and developing research in this field.

The growth of the ideas of Greek philosophers and the founders of the ethics of virtue in the context of Islam led to the formation of one of the most important approaches to the training of religious ethics, "philosophical ethics". In the contemporary West, the approach of " behavior training " as a new virtuosity, was able to be again considered by educational thinkers in the face of years of confrontation with the foundations of traditional education. This article, for the first time, compares the principles and methods of training of these two approaches with the common origin that have grown in two different contexts.
Although both approaches are comprehensive in the use of direct and indirect training methods, stressing to the position of all factors influencing behavior and many methods, this article has been able to provide their distinguish points in emphasizing extent of the effective factors in behavior and introduce principles, strategy and methods of The specifics of both approaches, the most important of which is the benefit of the philosophical ethics approach from the principles and teachings of the religion of Islam.

The idea that emotions and irrational elements plague the correct flow of human thought and decision-making originated in ancient Greece even into the Enlightenment. But today the idea of a fusion of rational processes and irrational processes (emotional and tendency) has replaced it. Today we are not talking about purifying the flow of thought from irrational elements, but about identifying these irrational elements and using them to manage the flow of thought. The idea of a "libertarian paternalism" follows the architecture of people's choice, without limiting their options. In this article, we sought to answer the question, "How can the media control the audience's decision-making process by utilizing the unconscious components of thinking?". To this end, we have introduced some of the irrational elements and biases of the mind, based on empirical studies, and then we have pointed out how they are exploited by the media. The purpose of this article is to introduce a field of media literacy that deals with media tricks in the architecture of people's choice; Tricks that do not deprive people of a sense of freedom while guiding their choices. The media uses the bias of the individual mind, such as the effect of anchorage, the tendency to cognitive consistence, the desirably seeing, and the pressure of social norms to manage their choices. They lead the audience to their intended behavior and thinking through imagery, good construe, the use of children to pressure parents, and other tricks.

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.

There are a considerable number of psychological research studies which explore moral phenomena (moral judgment, moral behavior, and so forth). Among the recent theories in this field is the "social-cognitive domain theory". While this theory is developed by some unsympathetic responses to Lawrence Kelberg's views, it is now supported by a wide range of empirical enquiries. In the present paper, reviewing its central claims about moral knowledge and moral development, the ambiguities or drawbacks of the theory are examined and explained based on empirical views and theoretical considerations. The basic claim of this theory is that the three domains of "morality, contract, and personality" are set apart in infancy, and each goes through its own growth path. This theory emphasizes the lived experiences of children for moral development, and it refers to the factors such as interaction with peers, interaction with parents, and interactions between the domains. The process of the child's interaction with the environment (including parents) is seen dialectically. Despite its strengths, this theory suffers from serious disadvantages which include "rational understanding of morality and moral judgment", "inadequacy of criteria for distinguishing between realms", and "insufficient conception of religious norms".

Paying attention to structural dimensions (guidelines, rules, organizations’ structure etc.) next to the attention to the agency is of high importance in moral valuation of the society. This survey has evaluated the content of the Academic personnel’s advancement guideline passed in 2016/3/8 and its administrative procedure from moral perspective. The main question was “Does the advancement guideline and its administrative process distributes the “professional standing” fairly among academic personnel?” For responding this question we regarded the “competence (the rate of effort and contribution in producing the profitable product)” criterion as the measurement for distributing the professional standing. The result of this study is recognition of shortcomings like “content scarcity”, “considering the university fields similar to each other”, “neglectfulness to the science progress”, “being article-based”, “heedlessness to the characteristics of the individuals”. This shortcomings somehow damage the fairness of advancement process. Finally there are some suggestions for improvement of the guideline to make the advancement process more fair.

Identifying the factors and institutions affecting the moral development of children and adolescents is a necessary step in the proper planning for their education. Today, the family does not operate in an unrivaled environment free of extra-family factors, but the media (especially television) as a family member affects the moral development of children. These two institutions (media and family) in a single environment (home) in an interactive process affect the moral development of children. The subject of the present study is to reveal some of the educational effects of media interaction (with emphasis on television) and the family. For this purpose, we have first reviewed the challenges of the family in educating the new generation, and then we have dealt with two special effects of the interaction of these two institutions, namely the generation gap and the decline of childhood. Finally, as a way to reduce the generation gap and childhood decline, we explore the element of "parental mediation" in children watching television. The result of the research is that "generation gap" and "childhood decline" are more as much as children's media consumption without parental support is more. Among the types of parental mediation, active mediation, more than other types, reduces the generation gap and the decline of childhood. In this study, in order to identify the challenges and problems of families in the field of educating the new generation, we have resorted to the questions posed by the National Center for Answering.

This study seeks to extract the factors of moral motivation in the cognitive field, related to the source of internal motivation "denial of cognitive inconsistency" from the perspective of the Holy Quran. In this study the cognitive field and the source of the mentioned motivation were given priority,due to its high motivational importance. The research method is qualitative and analyzes the content of the text. The factors of moral motivation are the means and the cause of action. These factors communicate with man's inner attitude (sources of moral motivation) in order to get move human beings and, relying on them to determine the conditions necessary for the process of behavior. The method of study and research on the psychological term of factors and sources of moral motivation in the Holy Quran has been mainly based on human beings moral behaviors in the Holy Quran. Commandment and injunction divine on moral and non-moral behaviour were the way to reach discussion of moral motivation, and the relevant verse was examined in terms of persuading to this behavior or abandoning it .Reasoning, confronting man with his knowledge and certainty, creating moral identity with five subheadings, i.e. what Qur'an addresses, what Qur'an reproaches, man's responsibility towards himself, increasing the self-productivity, and man's return to God as ethical sources of motivation were deduced from the Qur'an. Finally, the theoretical process of cognitive factors was represented in relation to the source of motivation for "denial of cognitive discord " in the form of a graph.

Moral development is a process leading to improvement of moral standards such as moral reasoning and attitude, moral emotions, internalization of moral principles and practical commitment to moral norms. Among the prevalent views on moral development is Kohlberg’s view. In the present study, while accepting his theoretical framework (six-stage system for development of moral reasoning), we have dealt with exploring the relationship between this type of development and development of economic utilities (production, distribution and accumulation of wealth). This study is a library research and has been conducted using written documents. The main question is as follows: “What is the relationship between mechanism and stages of development of moral reasoning and judgment on the one hand and individuals’ favorable economic performance on the other hand?” This relationship has been studied in a reciprocal way (mutual effect). The results of the research show that the stages of moral development have a direct relationship with the indexes of economic development. Some stages of development, however, require the attachment of a certain public culture pack so that the aforementioned relationship may be established. On the other hand, promotion of economic conditions (production of refined wealth and just distribution of it) prepares the ground for moral development in Kohlberg’s view. Here, Islamic ethics - both on maximum and minimum levels - not only avoids encouragement of despicable austerity but also prepares the ground for economic development.

Since very long ago people grappled with how to train a progeny that adheres to social and moral norms, can live among other human beings as an effective and adaptable member, and being capable of transcendence, can draw on social interactions for their individual development. The first step towards achieving such a historical goal is to identify factors of moral development as well as mechanisms for the effectiveness of such factors. This paper seeks to overview the findings of moral psychology and to draw upon a documentary method to introduce factors of the moral development of children in families. These factors affect social ethics. The paper deals with nuclear families which consist of parents and children—it does not deal with extended families. I seek to identify factors affecting mutual relations of parents and children. I do not deal with other factors, including those relevant to relations between siblings. The paper is a survey study, and thus, it does have a thesis.

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.

The concept of Islamic medicine, which differs from traditional medicine and even Muslims’ medicine, has become more and more popular in recent years in Iran, especially in religious cities. In the present article, we have addressed the extremist approach of the claimants of Islamic medicine (which considers itself a competitor of modern medicine and traditional medicine).Our theoretical basis for the ethical criticism of this approach has been the principlism of "Beauchamp and Childers". Thereby, we have attempted to challenge the clinical position and medical performances of extremists in the Islamic medicine on the basis of four principles of "justice, autonomy, beneficence, and non-maleficence". Then, we have concluded that the claim of the Islamic medicine cannot, in the present circumstances, satisfy the principle of distributive justice. It also violates patients' autonomy by making unfair judgments and fears about modern medicine. It is very prone to harm clients by refusing scientific evaluation of medicines and therapies and lacking a valid certification system.  Accordingly, we  particularly challenged the attribution of this process to Islam.  This attribution may cause serious damage to the religious beliefs of the clients.

It is a concern of parents to bring up their children in such a way that, in addition to socialization, they reach growth and excellence. Meanwhile, moral development is an important matter. Psychological studies of moral development are an important part of the moral education basics. Reviewing the findings of moral psychology, with a documentary methodology, this paper will identify and define factors of children's moral development in the family. The sphere of influence of these factors is social morality. Here we’ll deal with nuclear families, including parents and children, not large families or specific kinds of families, such as single-parent families. Hence, the scope of this study is to identify the factors of two-way relationships between parent-child and siblings. This article is part of a review study and has no hypothesis.

In a general classification, the theories of normative ethics are divided into norm-based (foundationalism) and practice-based (particularism)theories. According to the norm-based theories, a general norm or a multiple of them should be used to judge the ethical truth of an act. Norm-based theories are either multi-norm or single-norm theories. Single-normative theories try to find a single abstractive norm to recognize all ethical duties. Maybe the most popular single-normative theory is Kant's theory. Kant's most popular interpretation of the categorical imperative is the rule of universalizability. I will compare Kant's theory of universalizability with Golden's rule. In this research I have used librarian research methods and content-analysis method. The result of this comparison is that each of the two norms are preferred over the other in some aspects but in general, the Golden rule is more sufficient and efficient compared with the universalizability rule of kant.

In moral growth two views may be disingushed: one is psychological and the other social: compiling the two views, the paper has tried to study the part of Traffic police on people`s morality. Among different elements of driving and traffic`s system, the study has centered on rules and traffic police. The findings have been attained through field study, searcher`s experiences and the rules of driving and traffic. And psychological findings have been used for analyzing. The nature of traffic rules and police`s deed have been critically studied. as is understood by the findings, some of the rules as well as police`s manner of deed act as an obstacle agains moral growth.

The issue of master of morality is one of the most challenging fields in spiritual education. The seekers of spirituality pose many questions in this regard. Using a library method, the present paper seeks to answer two questions as follows: is it necessary to consult a master in spiritual development? What are the functions of master and guide of spiritual development and what should be expected from him? Regarding the first question, the opposing and agreeing arguments were reviewed which resulted in the fact that it is necessary to consult with a master. With regard to the second question, three main pivots were recognized: adding to knowledge, arousing desire and practical assistance. Of course, more specific duties and functions were recognized and defined under each of these three main pivots.

The main subject of this study is the moral values and principles in religious propagation. Carried out through library research, this study aims at answering the research questions from the works of Ayatollah Javadi Amoli. The main research questions are investigated under two rubrics: first, with regard to the objective and contemporary concerns in religious propagation, which moral values must be emphasized? Second, what are the ways for overcoming the moral contradictions in religious propagation? Considering the first subject, principles like “trying to transmit the message of religion, not guiding people”,”honesty in communication of the message”,” the compatibility of words and deeds” and, “avoiding self-centrism in invitation“have been underlined. In response to the second subject, ethics of propagation has been studied as an indigenous branch of applied ethics. Efforts have been made to present some of the conflicts in the area of propagation, and to devise solutions for such contradictions on the basis of the viewpoints of ayatollah Javadi Amoli. Under this rubric, issues like “religious propagation on a global scale”, “rationality or sentiments”,” spreading rationalism or the spirit of devotion” have been taken into consideration.