جستجوی مقالات مرتبط با کلیدواژه "محاسبه نفس" در نشریات گروه "علوم انسانی"

Recommendation of self-inspection is rigorously and emphatically present in religious teachings.  Fallowing to Islamic law, in Islamic mysticism too, self-calculation is considered as an important guideline for spiritual wayfaring. Imam Ali (peace be upon him), in several parts of Nahj al-Balagha and in other prophetic sayings (ahadith) emphasized the importance of self-inspection and listed some of its most important results. In the recipe and guideline for self-inspection, has also mentioned some basic points including such as: "inspection the soul before entering into action", "allocating a free and dedicated time in the daily schedule to inspection", "seriousness and rigor in inspection", and "preparing a notebook for writing actions". It should also be noted that Imam Ali (peace be upon him) warned us and forbid us looking for faults in others and prying into their faults as an opposite point of self-examining and self-inspecting. The research about what has reached to us from Amir al-Mu'minin (peace be upon him) regarding the self-inspecting makes the researchers' view clearer about the various aspects of the Sharia's perspective on the self-inspection, and relying on this comprehensive view, one can evaluate the words of the scholars and any other person who has said anything about self-inspection.

According to religious teachings, fighting Hawa-y-e Nafs (carnal desires) is one of the duties of every Muslim and a key to his moral development, because the purpose of worldly life is not simply to satisfy instincts and carnal desires. Rather, every human being, especially Muslims, must manage his desires to achieve his excellence, which is the goal of his creation, and value each one according to necessity and need. This article seeks to answer the question by descriptive-analytical method and using interpretive sources: “What practical solutions are there to deal with carnal desires from the viewpoint of Hadith al-Thaqalayn? The findings of the research show that in the verses and traditions, several solutions have been introduced as efficient tools to fight against carnal desires. Among these solutions, it is possible to point out “following reason and Sharia”, “remembering death”, “self-calculation”, “staying away from areas of sin”, etc. By applying these solutions, one can get rid of neglect and deal more effectively with carnal desires

Intrapersonal communication is one of the main levels of communication whereby a person is both the sender and the recipient of the message. In the present study, the purpose of understanding the intrapersonal communication between the views of two scholars in this field, Dona Vocate and Feyz Kashani, is what the intrapersonal communication in Dona Vocate as a Western thinker in the field of communication and Feyz Kashani as an Islamic scholar of personal ethics. What are the similarities and differences in their views have been examined. The present study was carried out in the data collection stage by documentary or library method and in the review، interpretation and analysis phase the comparative method were used. The findings of this study show that in Vocate's theory the principle is not to speak of intentional and conscious introspective communication of self or of the soul itself, but of intra-individual communication to achieve a better personality and to make subsequent decisions or decisions about them. In Feyz Kashani's thought, however, the Intrapersonal communication implies one's ability to defeat one's self to improve one's personality. In the present study it has been concluded that the fundamental difference between "intrapersonal communication" with Vocate and Feyz Kashani is in their type of view. So that the former considers "intrapersonal communication" in the context of the individual-society and the latter in the context of God-individual-society.

There are many verses in Qur'an that call for self-Examination in addition to the verse (And let every soul look to what it has put forth for tomorrow( which is for explicit order for self-examination. The present study is a pioneering research that tries to examine and analyze the general view of the Qur'an on the issue of self-examination. The Qur'anic verses that have a clear implication of self-examination can, according to what is stated in this study, be classified into eleven sections. Although there is a total agreement among Muslims on the principle of the importance of self-examination, Muslim gnostics have devoted more attention than other Muslim sects to the verses of self-examination. Therefore, this study expounds the reflection of each of these eleven groups of noble Qur'anic verses on the mystical works about self-examination. References to at least some of the Qur'anic verses contained in each of these eleven categories can be found in the mystical works about the self-examination, but despite the importance of the issue, not even one of the mystics has ever attempted to collect and analyze all the Qur'anic verses in this regard.

Self-inspection is a religious systematic teaching and regulation, which never as it worth be taken at attention. Because, until now, there has been any investigation has be done to deal with collecting an analyzing the narrative about self-inspection, this research, in anyway, wants to remove this deficiency. In a short glance, the narratives about self-inspection can be divided and analyzed in six parts. The first are narratives about how to gain a deliverance from the trouble reckoning on resurrection day. The second are about spiritual benefits and consequences of self-inspection. The third have a Shiiat approach to the self-inspection. The forth are narrative that dealing with self-inspection in an inter-religions approach. The fifth, which have an very important and high stage, are narratives that each of them deal with how to be done the self-inspection, and the sixth are narratives have not any contain, but commanding self-inspection in question. Compilation and a regulation of these narratives might helps us to have a better and systematic understanding of self-inspection in religion point of view.

The present research aims to investigate the efficiency of self-examination skills training on moral commitment and self-control among the female students attending in high schools located in Ahvaz education administration, district 1, at academic year 2013-2104. The sample size was consisted of 40 subjects (20 people assigned to experimental group and 20 people treated as control). They were selected through randomized multistage sampling out of the whole statistical population. The tools used include Savari’s Self-control Questionnaire (2013) and Sevari’s Moral Commitment Questionnaire (2102). The method was semi-empirical and was conducted as pretest-posttest with control group. The experimental group received an education program for 9 sessions, 90 minutes each (a session in a week). The results from multivariate variance analysis and one-way variance analysis tests showed that the education of self-examination skills was effective on moral commitment and self-control of the students. In this research, the significant level is α=0/05.

The present paper aims at comparing the contents of two important ethical books, "Tahzib al-Akhlaq wa Taṭhir al-Arāq" by Abu Ali Miskawayh, and " Jami al- Saādāt" by Mullā Mohammad Mahdi Narāqi, on some basic issues(concepts) in ethics including the interpretation of happiness and welfare. The explanation of the meaning of happiness is totally dependent on the kind of outlook on man and the world. As ethicists have always emphasized and recommended the principle of self-examination and selfcontrol as the constituent elements of the process of education, the important thing in this respect is that self-examination and self-regulation should be systematic and negligence should be avoided. In evaluating the important and proposed methods this regard, it can be said that Greek theosophers, and following them, Abu 'Ali Miskawayh have used external tools such as friends and foes to examine the self, but most Muslim ethicists including Muhaqqiq Narāqi believe that the direct reference to self is the most useful and influential method to examine the self and there is no need for the help of friends, foes or others. As for the issue of the prevention and treatment of moral illnesses which have occupied large parts of these two valuable books, the general methods to prevent the mental illnesses have been discussed and the practical aspect of prevention – that is, attempting to do moral acts, practicing, and conditioning the self to do those actions which are appropriate to moral virtues or doing those actions which are contrary to a moral vice - has been recommended while scientific methods to eliminate the moral illnesses are provided.