جستجوی مقالات مرتبط با کلیدواژه "نتیجه گرایی" در نشریات گروه "علوم انسانی"

Politics, like other human phenomena, is based on theoretical foundations. In its paradigm of faith, political theory is based on the obligation-centered principle. The current research is an attempt, based on the intellectual system of the contemporary political thinker, ʿAllāmeh Muhammad Taqi Miṣbāh Yazdi, to analyze the aforementioned principle after clarifying its concept and to illuminate its relationship with “consequentialism” in his thought. The findings of this descriptive-analytical research suggest that although, according to the theory of ‘necessity by analogy’ in the philosophy of values, consequentialism should be considered the correct theory in faithful politics, the consideration of the duality of outcomes and their non-exclusivity in material and superficial results, the inadequacy of mere activism of the political agent for achieving results, and limitations in human understanding of all outcomes, interests, and real benefits and harms, hint that there is no contradiction between consequentialism and obligation-centered principle. Therefore, it can be concluded that the statements of the two Grand Leaders of the Islamic revolution, Imam Khomeini, and Imam Khamenei, regarding duty-centred principle are not only compatible with the philosophical principle of consequentialism but are evaluated in line with this principle. Consequently, a faithful politician should first and foremst correctly identify duties, and, free from any pressure or political motives, pivot around the truth based on legal proof, and act according to obligation (duty) to promote real interests associated with it.

The Commander of the Faithful, Ali (A.S.), along with his moral recommendations and orders, has tried to explain the philosophy of those recommendations and orders in the most beautiful way possible to their audience, and this means that he believed in the rationality of moral orders. In this study, using the analytical and descriptive method, the inference and examination of the moral reasoning in the words of the Amir of the Faithful (PBUH) has been addressed to prove that the Prophet's moral commands are merely expressions of people's feelings and desires or the social contract, but in their moral recommendations, they considered both the advantages and disadvantages of human behavior and the ability to understand those advantages and disadvantages by the audience of those recommendations. Given the fact that some moral rules are focused on the duty of man and some are focused on the results of his/her actions, Imam (a.s.), in explaining his moral orders and recommendations, has considered both duty-based reasoning and outcome-oriented reasoning in the best possible way although, in the wise view of his holiness, a duty-oriented moral order that is not aimed at any goal will never be realized, and all actions are ultimately aimed at a goal and purpose, which is to approach absolute perfection by being adorned with the attributes of perfection and divine beauty.

In normative ethics, according to the criterion that is presented to determine the goodness and ugliness of human voluntary actions, two general categories of theories have been formed, which are the theories of consequentialism and Deontology. Consequentialism is an approach that considers the good, bad, correctness and incorrectness of an action dependent on the results of the action. On the other hand, Deontology is a theory that does not consider only the result as a criterion of right and wrong in the evaluation of human voluntary action. Some interpretations of this theory consider the criterion of moral action and the criterion of goodness and badness of human actions in their harmony and lack of harmony with predetermined tasks. This article aims to investigate Islamic ethics in confronting these two approaches in normative ethics. The author believes that religious teachings support the consequentialist approach in ethics.For this purpose, in this research, while pointing to the ultimate goal of ethics and stating the type of relationship between moral behavior and it from the perspective of Islamic teachings, it will be shown that from the perspective of Islamic teachings, the moral theory of Islam is part of the theories of consequentialism, although with a special reading of the result and consequentialism. which will be explained throughout the article.

In moral duties, in order for an action to be characterized by morality, it requires free will, and by imposing and threatening punishment, there can be no moral consequence. This view, which has a solid theoretical basis, is largely attributed to Kant. But the consequentialist approach, considering the consequences (good) of the action, allows the government to compel. However, the Machiavellian spirit and the dryness and, of course, the objective inefficiency of such views have led some Consequentialism thinkers to return to the status quo of the will, such as those who, while emphasizing the role of free will in accepting moral matters, believe that the contemplative position should be distinguished from current position. The current situation has changed. However, in science, when we look at the main record of legal ethics in creating good and developing morality through punishment and coercion, it certainly can not be possible as a result, because it is better to do it by accepting the difficult path of conscientiousness. Strengthen the moral will, which, ironically, will result in consistency and durability.

This article proposes a new account of justice under the theory of global and self-sufficient moral value of justice. The main problem is that some formulations of social justice end up in reductionism, and by focusing on the pragmatic dimension of justice and neglecting its fundamental aspects, they lead to a confusion in understanding justice. My account enumerates the flaws of the narrow reductionist approaches to justice and the grand of its value and requirement, emphasizing the need for an acknowledgement of fundamental issues of justice in an account of social justice to establish that the moral value of justice is global and justice is intrinsic and self-sufficient. This article refines the three tenets of this theory; that is, the conceptual tenet, the axiological tenet, and the thematic tenet, considering its implications. The results of this research can pave the path for the formulation of a grand theory of social justice.

Since the methods of scanning brains have been fundamentally developed in recent years through the fMRI technology, some researchers in the fields of cognitive science and neuroscience have found the opportunity to investigate people's brains by this new method when some moral, aesthetic, or spiritual experiences are taking place for those people. One of the most important experiments of this kind is the one Joshua Greene et al. have done in the department of psychology at Harvard University. First of all, they introduced a hypothesis called dual-process Hypothesis and then set up an experiment to confirm this hypothesis. According to dual-process Hypothesis, characteristically deontological judgments are driven by emotional processes, whereas cognitive processes drive characteristically consequential judgments and these processes compete for one's overall moral verdict about a given case. After confirming the dual-process hypothesis by experimental findings, Greene et al. claim that this hypothesis should be considered as evidence for the judgment that the consequentialist moral theories should be preferred over deontological moral ones.

This paper is mainly based on the study of the original and primary written sources on this issue and has tried to obtain some specific results about the descriptive and normative aspects of Greene's experiment and its methodology through the methods of conceptual analysis and philosophical arguments in the ways, which are usual in contemporary philosophy of mind and moral philosophy in the analytical tradition.

As mentioned earlier, Greene et al. then argue that they are justified in deriving some normative conclusions about the relevance of consequentialism and deontology in normative moral philosophy. According to this conclusion, moral consequentialist intuitions should be considered relevant in making normative ethical judgments because they are caused by the activity of cognitive parts of the brain. In contrast, moral deontological intuitions (and the correspondent deontological judgments) should be ignored since the activity of emotional parts causes them. Greene and his colleagues also claimed that they had derived a moral normative conclusion from some purely descriptive assumptions.By putting Greene's arguments and claims under scrutiny, four different claims about normative ethics were distinguished in Greene's neuroscientific project. According to the first claim, consequentialist intuitions are caused by cognitive parts of the brain, whereas deontological intuitions are caused by emotional parts. The second claim is that consequentialist moral intuitions are essential from a normative ethical point of view and, therefore, should be respected and be employed in order to making correspondent consequentialist moral judgments. The third claim is that deontological moral intuitions are unimportant from an ethical point of view and, therefore, should be ignored. In other words, moral judgments, which are based upon the deontological moral intuitions should not be considered as justified judgments. According to the fourth claim, Greene and his colleagues have been successful in deriving some normative moral conclusions on the basis of purely descriptive assumptions. In other words, they have derived "out" from "is". From this study's point of view, just the first claim is acceptable, and all three other claims should be rejected. The argument called for rejecting the second and third claims as an "order-changing argument". According to Greene's argument, when people are confronted with the first moral scenario -Trolley Dilemma- in the experiment, the cognitive parts of their brains are activated. This activation causes the correspondent consequentialist moral judgments about the scenario. On the other hand, when people are confronted with the second moral scenario –the Footbridge Dilemma- the emotional parts of their brains are activated, and this activation causes the correspondent deontological moral judgments about the scenario. Then Greene et al. state that those factors that added to the first scenario and transformed it into the second one are morally irrelevant factors. If this is so, people's deontological moral intuitions are caused by the influence of some irrelevant moral factors and, therefore, should be ignored. The order-changing argument says that if we change the order of introducing two scenarios, then the contrary conclusion can be derived. This means that if people are first confronted with the Footbridge scenario, their moral deontological intuitions are activated. Then by adding some irrelevant moral factors to the Footbridge scenario, we can turn it into a Trolley dilemma. Now, so the argument goes, we can say that the activation of the consequentialist moral intuitions in the Trolley dilemma is result from some irrelevant moral factors and, therefore, should be ignored. The order-changing argument shows that Greene's second and third claims are unacceptable. In the case of the fourth claim, the current study has shown that the claim should be considered as begging the question. Contrary to the claim Greene et al. have made, they really do not derive a normative moral conclusion on the basis of just descriptive neuroscientific assumptions. There is at least one normative assumption in their argument that the added factors that turned "Trolley Dilemma" into "Footbridge Scenario" are morally irrelevant. The claim of irrelevance here is actually a normative assumption. So it is this assumption that reappears in the conclusion of the argument as a normative claim. This means that the fourth claim is a kind of begging the question and, therefore, should be rejected.

The paper shows that among the four different claims, the author identified that just the first one is acceptable, and the other three normative ones should be rejected. Since the first claim is entirely descriptive, it can be concluded that Greene's neuroscientific experiment lacks any normative importance for moral theories.

The purpose of this study was to investigate the role of Good Governance indicators in explaining Human Resources Development of youth and sport offices of Kerman province. This study was a descriptive-correlative type that was administered as a field study. The population of this study included all employees of Youth and Sports offices of Kerman Province (N=252), that among them 151 persons selected by cluster sampling method. After determining validity and reliability, in order to data gathering use of Good Governance and Human Resources Development questionnaires. The data analyzed by method Partial Least Square. Findings indicated that six dimensions of Good Governance namely Conclusion, Effectiveness of Roles and Tasks, Promotion of Values, Transparency, Capacity Building and Accountability has a direct and significant impact on Human Resources Development of youth and sport offices. According to the findings of this study, suggested to the experts Sport and Youth offices do provide the necessary context for the implementation of the principles of good governance model for human resource development in these offices.

Good governance is a new pattern in the development literature that is shaped by the interaction of the three private sectors, civil society and the state. In fact, sustainable civil society and the civilian government are the key to achieving sustainable development and good governance. The main purpose of this study is "studying the role of political parties in the formation of good governance in Iran." The study was conducted in the form of a study and an interview with the political experts and political activists of the university, using a theoretical and purposeful sampling and using the method of fundamental theory. The reliability and validity of the research as a confirmatory or confirmatory capability in the form of avoiding a researcher's bias, reliability or reliability, and the confidence of the interviewees in extracted data and reliability in the form of data transfer with the interviewees, in consultation with the experts Came out. The research data obtained in the process of exploiting the fundamental theory method show that "the totalitarianism of the political system, political culture, and the awareness of political parties as a result of interacting conditions have been a consequence. Based on the findings of this study, the main problem and obstacle is the achievement of good governance in Iran, created by political systems. Political systems, both before and after the revolution, have always threatened the distribution of power and limited the freedom of action of parties and civil society organizations. Going to sustainable development and respecting the rights of citizens and orthodontics is a fundamental basis for achieving good governance in Iran.Key words: good governance, political parties, civil society, political culture, modern state.

The explanation of the criterion for the value of moral act has long been dealt with in studying ethics and the philosophy of ethics. The two main approaches in this field are reliance on consequence and duty in moral behavior. Criticizing these two approaches, the following study reviews the criterion for moral value. The research findings show that referring to the consequence and duty means adherence to the moral behavior in the identification and measurement of the moral act; whereas it is necessary to look for moral value in the direct act of the doer. The morality of a behavior depends on the proportion between the elements of the optional act, that is, the knowledge, ability, and ability of the doer. Accordingly, an ethical action can be as graded as the degrees of knowledge and ability. The criterion for the morality of a Muslim’s behavior is confessing to the servant hood of man before God and obeying God's orders, which is an excellent example of moral proportionalism.

This paper is to investigate the impact of social capital on the good governance of young people. The statistical population of the study consisted of all students of Islamic Azad University, Tehran Science and Research Branch that 280 students were selected as statistical sample. In theoretical foundations, theories related to this field were used and the research theoretical model was designed. In terms of target type, an applied study and scope, is micro and temporal, is a cross-sectional study. In terms of quantitative methodology and correlation, this study was carried out using a standard questionnaire which was distributed among respondents after validation and validity. The collected data were analyzed using Spss18 software in two levels of descriptive statistics and inferential statistics. The results indicate that the hypothesis of the impact of social capital on good governance (with a coefficient of β = 0.931 and R2 = 866 = 0 and Sig = 0.000) is confirmed and indicates the 86 percent power of social capital in prediction Good governance; all the assumptions of the research were confirmed.

One of the fundamental issues in the philosophy of Islamic economics is explaining the foundations of normative ethics of the theories of Islamic economics. Using analytical method, this paper seeks to study the paradigm of egoism in the Islamic and conventional economics. Now, this question arises whether or not egoism, which is accepted as the paradigm and hard core of the conventional economy, can be considered as the foundations of normative ethics in the Islamic economics. Basically, Islamic thought accepts Consequentialism or Deontology? Answering the above question, this paper exposes that, the foundation of the normative ethics of Islam is Deontology. According to the hypothesis, in cases where consistency of duty depends on the consequence in action, the clause of consequence is assumed in the generality of the duty, and the subject of duty has the generality by the specific clause state; thus, there is no need to look for of Consequentialism; because the attempt to achieve a result in these cases is itself a part of duty; this type of "Deontology" is called "General Deontology". This Deontology has a booster engine by the name self-interest as a motive. Findings show that, the realization of the dual union of duty and self-interest is not paradoxical in economics and so on. There is a significant difference between self-interest in Islam and egoism in the conventional economy in terms of foundations and identity.

From a long time ago up to now, the structure of civil liability in Common Law has been right-centered and based upon prohibited behavior formatted on forms of the action and focused on the effects and consequences of human action against rights of others. There is an increasing index of torts in Common Law each of which has its own title and specific elements and conditions. However, with the appearance of negligence and focusing on the general duty of care, the elements of a duty-centered and task-oriented structure were mixed with the previous one. This structure is a pluralistic one in terms of four indicators namely unity or plurality of Tort and Contract, Tort and Crime, general basis of civil liability, and examples of torts. In addition, the structure of our jurisprudential regime has been a right-based and consequential one based on the diversity of forms of human interference in different types of protected rights and interests. This structure is a pluralistic one in the sense of unity or plurality in three categories namely tort and contract, tort and crime and examples of torts. Nevertheless, it is regarded as an unitarianist and causative liability-focused structure in terms of unity or plurality concerning the general basis of civil liability.

The problem of many Iranian organizations is being away from scientific and accepted matters in the world. These issues and problems glare more in the governmental organizations. Good governance and servant leadership are two important and comprehensive topics of today's situation of organizations around the world. In this study, the relationship between servant leadership and the components of good governance is surveyed in one of the most successful government organizations: Mazandaran University of Medical Sciences. In this regard, a questionnaire consisting of 44 questions was designed. The population of the study has been 291 subjects. The aim of this study is to investigate the significant relationship between the servant leadership and corporate governance. The methodology of the research is practical objectively and its data collection method is descriptive – correlative and is based upon analysis of structural equation modeling. Data were analyzed using the software, Smart PLS. The results of the first hypothesis test according to Path coefficient 0/269 shows that servant leadership has a meaningful relationship with good governance and has a positive impact on it. The servant leadership, according to path coefficient 0/766 with Attainment and according to path coefficient 0/720 with Promoting Values, has a meaningful and strong relationship and has a positive impact on them. The results show that there is a significant relationship between servant leadership and components of good governance.

Concept of delict(Tort) in Roman Law on the base of Deontology as a ethical theory is recognized in the concept of breach of first Duty and structure of category in this legal system is formed on the base of Obligation and Responsibility as a secondary of breach of first Obligation.in contrast in Common Law and Jurisprudence, concept of Tort in accordance to ethical theory of teleology is difinited as breach of Right.in Jurisprodence, delict doesn’t recognize as source of structure of tort law but Causes of Violence of right is source of structure of tort law . In law of Iran , because of iffecting of Roman law and Jurisprodence , Tort Law structure has antithetic mixture of Breach of Duty and Violence of Right . resolving this problem involves final choosing one of perspectives. It seems Jurisprodential perspective that is based violence of Right,is appropriate for Establishing of iran structure of tort law.

The moral theory of Nasir al-Din al-Tusi is an important normative theory in the Islamic philosophical ethics. It is important to update this theory and specify its relationship with other normative theories in contemporary moral philosophy. Introducing the principal normative theories in contemporary moral philosophy, the present study specifies the relationship between the moral theory of Nasir al-Din al-Tusi and these contemporary ones, so that we can find the evaluation criterions for moral values in Nasir al-Din al-Tusi’s moral theory. In this way, his moral theory will be updated, which makes it possible to use this theory in applied ethics. Our findings show that Nasir al-Din’s moral theory has relationships with all three kinds of consequentialism, deontological ethics and virtue ethics. However, there are more elements of virtue ethics in his theory, so that we can say that the normative theory of Nasir al-Din al-Tusi is a version of virtue ethics. We have explained the evaluation criterions for moral values in the moral theory of Nasir al-Din al-Tusi.

The formulation of strategies for ACHIEVING distributive justice according to Islamic approach requires attending to the normative system accepted by Islam. Using an analytical method, this paper examines the normative system of Islam and its effect on determining the position of distributive justice which is based on a Quranic approach. According to the paper's supposition, the Islamic approach to distributive justice is influenced by an Islamic normative system based on three approaches: deontological, virtue and teleological. According to the research findings, the normative system of Islam has three systems in the evolutionary process: deontological, virtue and teleological. In all these normative systems, special attention is paid to the alleviation of poverty and reduction of inequalities in providing income. In this Islamic normative system, a pedagogical and progressive approach to administering distributive justice in society is introduced. Fiqh, which is based on a deontological normative system considers that, along with the other acts of worship, financial obligations such as zakat are among the duties. Furthermore, in a higher rank, Islamic morality which is based on the virtue oriented normative system, draws attention to the importance of donating charity in Allah’s cause and attending to it in refining the existential dimensions and achieving "bir" (righteousness). Considering Islamic dogmatic theology, according to teleological system, forgiveness is, referred to as the most important behavioral characteristic of "Abrar (the righteous).

The main purpose of this research is to explain the elements and characteristics of religious education curriculum based on the task-oriented approach. To achieve this purpose, Frankena`s Model for analyzing a normative philosophy; deductive method was used. Based on the results, the task-oriented the ultimate goal of religious education and then ten target interface for religious education were deducted from religious texts and Islamic education. The target interface containing: ten target interface consists monotheistic devotion, guidance, thinking, reasoning, knowledge and wisdom, justice, ability to work, liberty. Then characteristics of teaching and learning process related to this purpose were deducted from authentic Islamic and ed-ucation texts. These characteristics include intrinsic motivation for teaching and learning, senses breeding, breeding will, attention to individual differences, providing a model to identify and explain practical for religious education. Also in the religious education cur-riculum evaluation based on deontological approach was recommended that the identity of training be taken seriously. Because of the differences of the students abilities use dif-ferent methods for evaluation. The use of task-oriented approach in religious education can be followed results such as the possibility of free and informed choice on the person and freedom from coercion, Environmental determinism, pay attention to individual dif-ferences and The method of assessment from the inside out.