جستجوی مقالات مرتبط با کلیدواژه "humility" در نشریات گروه "علوم انسانی"

Humility is a valuable moral virtue, the accurate understanding of which requires that its cognitive and emotional components - in addition to its behavioral manifestations - be correctly identified and taken into consideration. This makes it possible to recognize and distinguish true humility from aIn aim to recognize real humility from artificial humility, we must to identify its cognitive and emotional components - in addition to its behavioral manifestations. This research seeksing to explain the cognitive and emotional components of humility in the Holy Quran and hadiths. To reach this aim, in addition to the analytical research of the concept of humility in the Qur'an and hadiths,and also synonyms and antonyms concepts with humility have been examined. According to the Results, four cognitive components of humility (realistic self-awareness, belief in existential poverty, Equality between self and others, Paying attention to the merits and privileges of others, and seven emotional components (love of God, love for others, Not having much love for the world, lack of feeling of wonder and self-praise, Lack of desire for self-praise, respectful attitude towards all human beings, reluctance to be special) was achieved. Also, monotheistic vision and divine love were identified as basic and supporting components for other components. rtificial or pseudo-humility. Therefore, this research seeks to explain the cognitive and emotional components of humility based on the verses of the Holy Quran and hadiths. In order to achieve this goal, in addition to the analysis of the humility concept using the verses of the Holy Quran and the traditions of Ahl al-Bayt (as) (and by using the sources of Islamic ethics), the synonyms of humility and its opposite concepts have also been examined. The findings showed that humility includes: four cognitive elements: true knowledge of the self, belief in existential insufficiency (monotheistic worldview), considering others as equals and brothers, and paying attention to the merits and strengths of others; seven emotional elements: the love for God, love for others, not great interest in the worldly matters, not being surprised and not doing self-flattery reluctance to be praised, respectful attitude towards all people regardless of their material position, reluctance to be special and superior). Among the components, two components of monotheistic vision and divine love were identified as basic and supporting components for other components. The research findings provide accurate indicators for self-evaluation and dealing with self-deception. In addition, it provides useful clues for designing a comprehensive plan of moral education and nurturing all human areas.

Philosophers such as Spinoza, Kant, and Nietzsche deny the moral value of "humility" and fundamentally do not regard it as a moral virtue. According to them, humility and modesty cannot possess positive moral value due to their conflict with values such as power, creativity, happiness, self-satisfaction, and self-confidence, which are essential for human advancement. This perception of the meaning and value of humility stands in opposition to the views of many ethical schools, especially religious traditions regarding the virtue of humility. In contemporary literature and some academic circles, this perspective has garnered special attention, leading to doubts among certain scholars about the inherent value of scientific humility. This article aims to examine the meaning and moral value of epistemic and scientific humility through both verbal and substantive content analysis methods. In this context, after presenting critiques and negative attitudes of philosophers and experts regarding the moral value of humility, the article elucidates the concept of humility and its virtuous nature.

Today, industrial companies are very responsible for the environmental consequences, and attention to factors that destroy and pollute the environment is very important for manufacturing and industrial companies. The purpose of this research is to investigate the role of leadership humility on employees' green loyalty with the mediating role of moral push. This study has been conducted in terms of applied purpose, descriptive type and survey method. The statistical population in this study is 105 employees of Parmida company in Semnan city. In order to analyze the data, partial least squares method and Smart PLS-2 software were used. Convergent validity was used to measure validity, and Cronbach's alpha was used to measure reliability, and its coefficient is greater than 0.7 for all research constructs. The obtained results indicate that leadership humility has a positive and significant effect on employees' green loyalty. Also, the positive and significant effect of leadership humility on moral impulse was confirmed. Also, the moral flip has a positive and meaningful role on the green loyalty of employees. Finally, the results of this research showed that moral flip plays a mediating role between leadership humility and employees' green loyalty.

The aim of this study was to identify and prioritize the antecedents and consequences of humble leadership style of high school principals in Khorramabad city using fuzzy Delphi method. This research is a type of research mixed with a quantitative and qualitative approach in the inductive paradigm, which is applied in terms of purpose and exploratory in terms of nature and method. The statistical population of the study is high schools in Khorramabad city, 25 of which have been selected based on the principle of theoretical adequacy and using purposive sampling method. In the qualitative part, a semi-structured interview was used to collect information, the validity and reliability of which were confirmed using CVR coefficient and Kappa-Cohen test, and the data obtained from the interview were analyzed using Atlas.ti software and coding method. And the antecedents and consequences of the modest leadership style were identified. In the quantitative part, a pairwise comparison questionnaire was used to collect information, the validity and reliability of which were confirmed by content validity and retesting and the most important factors and consequences were identified. The results show that among the antecedents of humble leadership, abandoning selfishness, accepting mistakes, appreciating and thanking others, sincerity and being critical are the most important factors, Increasing creativity and innovation, promoting participation and seeking participation and passionate and motivated teachers are also the most important consequences of this leadership style in high schools in Khorramabad.

The majority of the current concepts in the field of World Politics have been constructed in the West context and mainly have been universal for modernists. In this field, there is a lack of concepts that have been extracted from the theoretical and non-theoretical (historic or political conduct) Iranian tradition. One of the reasons for the lack of efforts in political conceptualizing is the shortage of requisite ideational and theoretical foundations in the field of vernacular political thought. Therefore, one of the requisite tools for political conceptualizing and theorizing is extracting some foundations from the subject of study.Among ideational traditions in Iran, mysticism is one of the pure traditions, and accordingly extracted conceptions from this tradition can be pure and different, too. This purity can lead vernacular political concepts to be different from the current concepts in the West scientific tradition. In the Iranian mystical tradition, “Masnavi Manavi” has some metaphysical foundations that can be the basis of political conceptualizations. Among them, the main metaphysical foundations in the ideational system of Molavi is a kind of holistic and allegorical approach that will be explained and applied in this research. Therefore, in this research, we try to explain the concepts of Maniat and Eshkastegi based on the holistic and allegorical approach of Molavi.There are some articles in Persian about allegory and mysticism in Molavi’s works. In this field, ‘Yousef Poor and Mohammadi have addressed the role of allegories of “water” and “light” in explaining the enigma of the existence of god, as a unit essence, in Masnavi Manavi (Yousef Poor and Mohammadi, 1390: 211-235). Qaemi has explained the link between philosophical allegoricalism and allegorical literature in the narrative structure of Masnavi Manavi (Qaemi, 1389: 48-66). In the West scientific tradition, Molavi has been named ‘Sufi’ or ‘Rumi’. There are some works in English about Molavi's thoughts and life. In this field, Milani has described what is called Sufism in modern politics, in his book (Milani, 2018). Also, Elmehrab has studied Sufism in classical politics (Elmehrab, 2022).There are more researches like the mentioned works above, but what makes it different and novel the current research is trying to think about politics from Molavi’s perspective. Despite the prolific general literature on Molavi in Iran and beyond the borders of Iran, there is a lack of literature about political concepts from Molavi’s perspective. Due to this vacuity, the current research is trying to extract and explain the political concepts from Msnavi Manavi. Therefore, the current research has been arranged into two main parts: the first part is dedicated to extracting and constructing the political conceptualization foundations from Masnavi Manavi, and based on that, the second part, has been explained the extracted concepts of Maniat and Eshkastegi.Epistemology and methodologyMetaphysically, Molavi has a holistic ontology and allegorical epistemology in Masnavi Manavi. Ideationally, in addition to the epistemological aspect, allegory is a kind of method for Molavi and Masnavi Manavi has been constructed and written based on that. By this method, Molavi refers to similar aspects of Moshabah-on-beh and Moshabah and then infers a similar outcome for the topic.Has been applied Molavi’s method in this research explains World Politics. Accordingly, Molavi’s approach to the relation between whole and part is considered as Moshabah-on-beh, and interaction between political units and world political order is considered as Moshabah of the allegory.As an allegory, as Maniat in the action of the jackal, peacock, and shah can threaten their existence, Maniat in the foreign interaction of political unities in the world political order can jeopardize their existence. Discussion and findingsDespite Molavi's criticism of politics, it is possible to extract some foundations for researching and conceptualization in politics, by considering and applying the holistic and allegorical approach of Molavi on the metaphysical world order.By applying the allegorical approach of Molavi, we can spread Molavi’s perspective to World Politics, and based on that research and conceptualization in the political science field would be possible. By applying the mentioned approach in current research, it has been realized and explained the concepts of Maniat and Eshkastegi, as the extracted concepts from Masnavi Manavi, in the political science field.From Molavi’s perspective, Maniat in the action and foreign behavior of political units in World Politics, as a whole, eventuate to limitation of liberty of political actors and abolishing them by the other actors. In more detail, not only disproportional Maniat, based on the Jackal allegory, but also proportional Maniat, based on the peacock allegory, can result in limiting and abolishing the actors.On the other side, Eshkastegi in the behavior and interaction of political actors in World Politics eventuate to the relative desired result that is different in two kinds of this action. Devotional Eshkastegi, by considering the Nakhchiran[5] allegory, can ensure the survival of actors, but it can result in the isolation of actors in the world political system. Weighted Eshkastgi, based on the Fox allegory, can preserve actors from isolation in the world political system, in addition to ensuring their survival. From Molavi’s perspective, in the foreign interaction of political units in the world political system, Maniat is an undesirable action, and Eshkastegi is a desirable action. In conclusion, according to desirability, as a criterion, the action of political units can range along a spectrum that weighted Eshkastegi is at one end, and disproportional Maniat is at the other end of the spectrum.ConclusionApplying Molavi’s perspective in the foreign policy of the actors can be criticized because Eshkastegi in the foreign relations of actors can extend conservatism in the world political system and consolidate the status quo of the international structure. From this perspective, going to extremes in foreign policy, in form of disproportional Maniat and devotional Eshkastegi, cannot eventuate the desirable results for political actors in the world political system. Disproportional Maniat jeopardizes the existence of political actors, and devotional Eshkastegi can be miscalculated by other actors as appeasement policy and embolden them to encroach on the actors that have applied Eshkastegi in their foreign policy.In the middle of the spectrum, weighted Eshkastegi is a reasonable policy, but proportional Maniat can be a reasonable policy too because can eventuate the ascension of political actors in the world cycle of power. Therefore, from a moderate perspective, both weighted Eshkastegi and proportional Maniat, according to time and place, are appropriate policies that can be applied by political actors in their foreign interaction. Finally, as the research agenda, the foreign policy of the different states can be the issue of the case study or comparative study, in the framework of the mentioned quadruple policies.

Providing ethical patterns and solutions in relation to improving the human-human relationship as well as the human-environmental relationship is very important today. The concept of servitude (ʿubūdiyya) is one of the important religious concepts in Islam and especially in Islamic mysticism and Sufism. The purpose of this study is to draw a pattern of the ethics of practical altruism and environmental protection, considering the ancient, rich and valuable heritage of Islamic Sufism. In the books of Islamic mysticism, conditions and principles have been mentioned for the concept of serving God, and acting, behaving and observing them leads to the emergence of proper moral behavior towards man and nature. This research has been done by library method and the description and analysis of the collected data show that the essential principles of the character of servitude from the perspective of Islamic mysticism include: modesty (tawāḍuʿ), poverty (faqr), service (ḵidma) and beneficence (ʾiḥsān). The results of this study show that modesty leads to better human interaction with humans and other creatures and prevents arrogance and domineering behavior, and belief in poverty and homelessness leads to greater human contentment and less greed to own and use environmental resources, and the principle of beneficence leads to service and help to man and nature.

One of the most radical criticisms by contemporary philosophers against metaphysics refers to the violence embedded in and developed by metaphysics. This criticism rejects the possibility of thinking about Being arguing that metaphysical thought due to its insistence on thinking clearly and distinctly, and for its method of transcendence results in suppression, possession, and tyranny. Different versions of this criticism unravel many secret points within the history of philosophy; yet, they all relate a specific narration of the history of philosophy that can be criticized itself. Many of such criticisms involve a kind of bias, sophistication, and negligence in their reading (and interpreting) of the history of philosophy. They rarely refer to philosophical texts, and their claims seldom are supported by a close reading of a text in its context. Contrary to this criticism, a different narration of the story of philosophy can be provided in which metaphysics and morality have the same origin. This article studies two versions of the criticisms against metaphysical violence: that of Levinas, as the most significant critic of metaphysics, and of Mc Cumber, as he has explained in more details how metaphysical violence transpires on the realm of act. Then, an explanation will be provided to argue for another narration of metaphysics in which metaphysics is a moral act in its origin and in its development: it requires to be humble in front of reality, and to be in search of the common foundation between the self and the other.

One of the effective factors on the occurrence of employees' ethical behaviors is the existence of spirituality in the work environment and humility of leaders. Therefore, the purpose of this study is to investigate the effect of leaders' humility on the moral behaviors of followers with the mediating role of spirituality in work.

The present study is applied in terms of purpose, descriptive in terms of data collection. The statistical population of the study include 370 employees of Payame Noor University of Mazandaran who use Cochran's formula and sampling method. A sample class of 113 people was randomly selected. The research tool was a standard questionnaire whose validity was confirmed by content validity method and its reliability was confirmed by Cronbach's alpha. In this research, the structural equation modeling approach and Amos software were used to analyze the data.

The research findings consisted of four hypotheses that all hypotheses were confirmed at 95% error level.

The authors of the survey conclude that leaders 'humility has a positive and significant effect on spirituality in the workplace and work ethic of followers. Also, spirituality in the workplace has a positive effect on employees' work ethic. And paying attention to the humility of managers and supervisors towards employees; Therefore, according to the present hypothesis, it can be concluded that organizations can increase the ethical behaviors of employees by promoting the components of organizational spirituality.

Studying the moral doctrines in the historical context of the revelation of Quran can shed light on important angles of these doctrines. In fact, by reviewing a subject according to the order of revelation, the process of removing a moral vice and wickedness and replacing it with a virtue can be plotted and the method of Quran in explanation of concepts to establish them in the human essence can be well represented.This paper describes the concept of humility in the order of revelation in Mecca and Medina with a descriptive-analytical approach with the aim of institutionalizing the moral doctrines in the society. Applying the allegorical approach and introducing examples from histories of prophets and previous nations, applying the method of introducing a good example with great moral virtues, the use of the promise and threat system as a guarantee for execution, gradual removal of a moral vice and creation of a virtue instead, explaining the attributes and advantages of alternative moral traits are among the methods that Allah the almighty has applied in Qur'an to institutionalize the moral doctrines.After analyzing the verses related to this field and its opposite field, namely arrogance, it was concluded that the concept of arrogance can be seen in Maki verses more than Madani verses and in Madani verses the role of humility is more prominent. The change of audience of humility in Maki verses compared to Madani verses and the change of the concept of obedience from apparent obedience in Maki verses to esoteric obedience in Madani verses are other results of this research and indicate that interaction with people in a preliminary phase to the interaction with god and practice is preliminary to trait so by practicing obedience to other creatures, the servant of God prepares to interact humbly with God.

The only dimension of human existence that has the effect of infinity and it can communicate with infinity is the "heart". The man's heart should be changed to change his states and to create this transformation, the characteristics and conditions of heart must be considered and its effective rules should be understood. Today, due to the lack of attention to the passive states of the heart, human mental health is always endangered and it threatens people's daily lives, so human beings need studies in this field to solve this problem. The Holy Quran which clearly states the truth for the guidance of human beings, in addition to verses, it has expressed the characteristics of a pure heart, and by contemplating the deep and profound meaning of this heavenly book, peace of mind can be achieved. The characteristics of pure heart include piety, calmness, stability, humility, enthusiasm and desire. Piety of the heart is also one of the authorities of faith that promotes the virtue of high human morality and it is in fact the same as achieving peace of mind and spiritual happiness.

Exercise has a positive and constructive effect on the human spirit and mood and can inject and enhance the athletic spirit in the athlete. The most important of these effects is the development of personality and the reinforcement of one's morality and virtues in the family. In addition to personality development and moral virtues, sport has effectively influenced the development of the "social aspect of personality" or "social competence and competence" of the individual and the family.

Findings show that coping with struggles and problems in sport may increase a person's sense of self-worth and control, increase his or her inner motivation for appropriate behavior and personality. It will affect him very positively.

In this paper, the content and descriptive-analytic method of the study has investigated the relationship between moral virtue and sport and its impact on the Islamic family life style with emphasis on verses and narratives.

It was concluded that virtue ethics besides generating bravery, humility, discipline, knowledge, and anger control, as well as personality and social competence of individual and family Upgrades.

For years, philosophers and psychologists seek to explain why people behave in ethical or unethical practices. This study was aimed to determine the causal model fitness of relationship between the dark triad and utilitarian moral judgment, with the mediating role of honesty/humility and empathy.

This study was a descriptive-correlation research. Statistical society of this study was all female secondary high-school students in Birjand. Among them, 288 students were selected by random cluster sampling method. Four standard questionnaires were used to collect data. Furthermore, Pearson correlation coefficient and path analysis were used to test the main hypothesis of the study.

Results showed that although the initial proposed models do not fit data well, but after removing non-significant paths and applying the correction indices of model, just empathy mediated the relationship between dark tetrad and utilitarian moral judgment. Honesty/humility doesn’t play any role in this relationship.

These findings confirmed findings of previous research and provided practical recommendations for professionals and therapists in working with individuals with high scores on narcissism, Machiavellianism and psychopaths and considering the role of empathy in moderating this relationship.

According to Islamic teachings, arrogance is one of the main moral diseases, a plague for the health of the heart and an obstacle to achieving perfection and reaching heaven. Due to the importance and necessity of “moral health”, the present study, using its descriptive-analytical method and based on the verses and hadiths, seeks to find the root cause of arrogance disease in order to provide the basis for the root therapy. Research findings show: a) the root cause of the disease arrogance is “ignorance” and the arrogant have serious problems in three areas of self-knowledge, theology and cosmology; b) in the area of self-knowledge, the arrogant are unaware of their innate poverty and constant need for divine grace and are under the illusion of ownership; c) in the area of theology, the arrogant are unable to understand the ownership, sovereignty, power, and absolute richness of God Almighty; d) in the area of cosmology, they have not understood the reality of the world and the true nature of the world. Therefore, the main solution for the treatment of this deadly disease is to strive for self-knowledge, theology and cosmology

Humility is one of the moral virtues that derives from the heavenly and divine self of man, and since it has a great impact on the evolution of human personality, it has been emphasized in religious teachings. One of the examples of this emphasis can be read in the longest and most important sermon of Imam Ali (PBUH), known as the sermon of ‘Ghase’eh’, which was uttered after the battle of Nehruvan with the Kharijites. Imam Ali (PBUH) in his longest and most important sermon, known as the sermon of Qaseh, which was uttered after the battle of Nehruvan, has tried to explain the importance of this moral virtue and its great effect in combating arrogance as the most important solution to the devil's domination. Express the practical and theoretical factors and strategies of acquiring humility and finally express a comprehensive picture of this valuable moral virtue. In this research, we have tried to analyze the proposed propositions in relation to this issue by using the content analysis method as a text-based interdisciplinary research method and finally to draw a comprehensive conceptual model of humility from the perspective of Imam Ali (PBUH). Expressing the practical and theoretical factors of creating humility, the characteristics of true humility, the results of humility and introducing the selected examples of the humble are among the topics that Imam (PBUH) has mentioned in his longest sermon. Undoubtedly, paying attention to these moral issues and enumerating its comprehensive model based on the words of the Infallibles. In this research, we have tried to analyze the proposed propositions in relation to this issue by using the content analysis method as a text-based interdisciplinary research method and finally to draw a comprehensive conceptual model of humility from the perspective of Imam Ali (PBUH). Expressing the practical and theoretical factors of creating humility, the characteristics of true humility, the results of humility and introducing the selected examples of the humble are among the topics that Imam (PBUH) has mentioned in his longest sermon. Undoubtedly, paying attention to these moral issues and enumerating its comprehensive model based on the words of the Infallibles.

Humility, in this paper, is described as the central concept in understanding Montaigne's philosophy. It is the common ground that relates all the themes and concerns in his thought. When speaking about theology, epistemology and politics, he just wants to revive the spirit of humility in these areas. This paper shows Montaigne not as a skeptic but as a humble philosopher and humility as the key to his philosophy in four areas of knowledge, virtue, theology and politics. His humility led to a reasonable skepticism in knowledge and a natural and spontaneous virtue in ethics and battling humanism of his age in theology and resisting against both dictatorship and revolution in politics. Finally, Montaigne is recognized as a philosopher who wants to dwell humanity in its right position and brings the importance of body, nature and emotions to attention. He reminds us again and again that we as humans are natural, bodily and emotional beings and our virtue and happiness is dependent on accepting these human conditions.

Humility is one of the fundamental virtues mentioned in most philosophical, religious, and, scientific texts. Recently, as the base of virtue, it has also gained a special place in organizational and management studies. The purpose of this research is to provide a comprehensive view of the concept of humility in the content of organization and management. In this exploratory mixed-method research, in order to understand the concept of humility, in the content of organization and management, the researchers used grounded theory strategy (GT) and to validate the indicators and concept, survey strategy was used. For this purpose, 12 human resources managers working in the banking industry in Iran were interviewed. Through coding techniques, the key concepts were identified and categorized. Data collection was done through distributing questionnaires to 200 employees and the collected data were analyzed using confirming factor analysis. Finally, the organizational humility was modeled within three areas: cognitive aspect related to knowledge and ontology, affective aspect related to attitude and epistemology, and behavioral aspect related to observing the pragmatism methodology. The results of the study, confirming the validity of the instrument, showed that the understanding of the bank's managers of humility is supported by espoused theories and theory in use, but the epistemic and content barriers prevented the maximum use of this competence.

After praising true Shiites and real believers for their khazm-e Ghaiz and controlling their anger Amir al-Mu'minan Ali (pbuh), in his great sermon, points to some of their other features and signs such as: having good temper, being nice to neighbors, being easy to get along with, having no conceit or arrogance, being clearly patient, and constantly remembering Allah and mentioning the name of Him. Anger is rooted in arrogance and conceitedness. Basically, many moral vices have their roots in conceit and arrogance. Moreover, in some narratives, arrogance, greed and envy are introduced as the roots of unfaith and human’s destruction. As Imam Hassan says: "The destruction of people lies in three things: arrogance, greed and envy. Arrogance is the cause of the destruction of religion, and Satan was cursed because of it. Greed is the enemy of the soul, and Adam was removed from Paradise as the result of greed. Envy is the leader of badness, and Cain killed Abel because of envying him ". This paper discusses in detail the issue of modesty and good conduct as two features of real Shi'a.

This paper expounds on the words of Amir al-Mu'minnān (peace be upon him) regarding the attributes of the true Shi'ites. The humility of the heart before God and continuity in remembering Him are the other characteristics of the true Shi'ites; «خاشعا قلبه‏ ذاکرا ربه». Any believer should be humble when remembering God and listening to the divine verses of the Qur'an. Remembering God leads to humility and flexibility in the heart, and submission and humility of man before the greatness of God, which manifests itself in prostration before Him, is necessary for humility of the heart and the influence of God's word on the heart. Real Shiites always remember God and practice humility before God's words and His greatness. They are accustomed to practicing good deeds and worshiping; they do righteous deeds passionately and enthusiastically, and it is difficult for them to leave those deeds. God has provided those who seek to do good deeds with the needed means. We have to prepare the ground for remembrance of God and tenderness and humility of our hearts before the divine verses and words, so that we constantly get attracted to good deeds, become interested in them and get away from evil deeds

Public organizations in order to maintain and increase organizational trust generally need kinds of leadership style that focus on peoples’ need and interest. On the other hand, trust building is the most important aspect of servant leadership. So, servant leadership can be right solution for employees mistrust in public organizations. This paper aims to study the impact of servant leadership on employees’ organizational trust. Conceptual model of this research is based on literature review. Respondents of this study are selected by simple random sampling method that includes 186 employee's data analysis done through descriptive and inferential statistics like T test, K-S test, Pearson correlation, simple regression, confirmatory factor analysis and path analysis via LISREL Software. The results of this study supported all hypotheses. Results showed average levels of organizational trust and servant leadership is equal among males and females. But the average levels of organizational trust and servant leadership shown among employees in this study differ with age.