جستجوی مقالات مرتبط با کلیدواژه « virtue » در نشریات گروه « علوم انسانی »

The main objective of the present research is to assess the capacity of Islamic political philosophy (precisely Farabi's political philosophy) to address the efficiency of government through a comparative analysis of its foundational principles. Nowadays, government efficiency is considered one of the significant concerns of intellectuals and societies. The general judgment criterion for a political system depends on the extent of governmental efficiency. This research is based on the hypothesis that political philosophy, especially Islamic political philosophy, beyond the mentioned sciences, has suitable capacities for discussing the foundations of governmental efficiency. Among these, Farabi's political philosophy, one of the significant approaches of Islamic political philosophy, has a unique capacity to engage in the discourse on efficiency. The main research question is: What are the fundamental capacities of Islamic political philosophy, especially Farabi's ideas and thoughts, in confronting the concept of governmental efficiency, especially in laying the groundwork for efficiency? Understanding government efficiency in Farabi's thought requires presenting a conceptual framework or network related to efficiency in this philosopher's thought. In this research, an attempt has been made to extract these concepts and codes from the essential works of Farabi using a descriptive-analytical method. Some of the most essential elements of this conceptual network include happiness, virtue, wisdom, prophecy, love, and justice.

The present study was conducted with the aim of assessing the spiritual needs of female heads of households. This qualitative study was done by phenomenological method. The statistical population included female heads of households referring to positive life centers in Bandar Anzali city. The number of sample sizes continued until data saturation. Finally, after 15 interviews, the data reached saturation. Data were collected, coded and classified into main and subcategories. The results indicated that the most important needs of female heads of households include religious needs, needs related to children, needs related to family, needs related to friends, needs related to society, support and security needs, needs for a healthy and happy life, and personality needs. Also, the most important sufferings of the female heads of the household, the feeling of sadness, the unfair judgment of those around them and their lack of understanding, economic problems, the lustful looks of men, the worry about the current and future condition of the children, and the lack of support and care resources were extracted. The main solution to reduce their suffering; Positive thinking and hope and their main ability; Value preservation and self-esteem were evaluated. It was reported that the most important source of their hope, after God, the infallible imams, and resorting to their recommended prayers, is the existence of their children.

Eliot Cohen is one of the contemporary pioneers of philosophical counseling. He considers philosophical counseling as one of the branches of applied philosophy. His logic-based therapy (LBT) or his logic-based counseling and therapy is also a subcategory of this claim. His reason is that a philosophical counselor, especially a counselor with Logic-Base Therapy (LBT), empowers the skill of applying philosophy in everyday life, and this method provides his audience with a coherent, clear, and most importantly, methodical framework for applying philosophical ideas and methods in solving psychological problems (Cohen, 2015, p. 34). Cohen has always sought to develop logic-based therapy as an independent and reliable branch among philosophical counseling approaches. We can see this specific trajectory in his works from the very beginning of using philosophy in treatment.
On the one hand, we know that Aristotle, as a systematic philosopher, in the practical dimensions of his philosophy, not only asked what happiness is in life, but also sought to realize it. Cohen was inspired by this issue and generally believes that applying Aristotle's philosophy in philosophical counseling leads to the "self-care" of clients (Cohen, 2003, p. 18). In his treatment system, he has used not only Aristotle's logic and especially his approach to fallacies and his theory of practical analogies, but also Aristotle's moral philosophy and the concept of virtue and its practical application.
The main field of this research is philosophical counseling with a focus on Cohen's logic-based therapy (LBT method). Our main goal is to see how Cohen was able to use Aristotle's philosophy, especially his logic and moral philosophy, in philosophical counseling in his logic-based therapy system.

The main issue of this research is, in what sense Cohen's logic-based therapy should be considered Aristotelian. Answering this question requires answering at least two other questions: first, what is the contribution of Aristotle's moral and logical teachings in the establishment of logic-based therapy; secondly, how Cohen used the classical concepts and themes of Aristotle's philosophy during the establishment and development of this contemporary treatment method.

Following the development of philosophical counseling in recent years, and specifically about Cohen's method as one of the contemporary counseling and treatment methods, numerous articles and books have been written. Some of these researches have generally developed and described Cohen's LBT method, but none of them have directly addressed the influence and role of foundations and themes derived from philosophy and especially Aristotle's logic and methodology in the establishment and development of this method. However, the past valuable research about the LBT method will certainly help us in advancing the goals of this research.
The article Metaphysics of logic-based therapy (LBT) in Cohen's view (Nazarnejad, 2021) is a research that overlaps with part of our research goal and explains Cohen's method and its theoretical foundations. But this article does not focus specifically on the Aristotelian foundations and Aristotelian methodology of logic-based therapy. Perhaps Cohen himself made the most review of the background of our research. In 2000, he published a book called Philosophers at Work, and in its seventh chapter, he discussed the role of Aristotelian logic in professions such as law and medicine. He also wrote a book titled What would Aristotle do? in 2003, where he discussed the role of Aristotle's philosophy in philosophical counseling. In fact, this book may have emphasized the importance of Aristotle in philosophical counseling among other important works of Cohen in his logic-oriented method, but so far, no independent or critical research has been published - especially by commentators - that simultaneously analyzes the effect of Aristotle's moral and logical foundations in logic-based treatment.

Our philosophical method in this research is analytical, and as one of its aspects, we have analyzed documents. In this step of the analysis, we first collected the documents and then organized the claims and their content. Then, by explaining logic-based therapy (LBT) and searching for the obvious and hidden Aristotelian roots in this treatment method, we have presented our analysis and evaluation in connection with the Aristotelian foundations of logic-oriented therapy, especially based on the three aspects of the hypothesis proposed in the problem statement section.

In a comprehensive statement, from Cohen's point of view, the field of human feelings, emotions, and decisions has an inferential structure that is often hidden. What endangers a person's psychological health is the transformation of these internal conclusions into pseudo-inferences or so-called fallacies. It is for this reason that a person's will and then his words and actions fall into error, and therefore the relationship of a person with himself, others and the world around him becomes restless and confused.
But at the same time, he believes in this Aristotelian teaching that human happiness depends on living according to virtues. The solution to this psychological confusion in logic-based therapy (LBT) is to identify and fix these fallacies by replacing them with appropriate virtues in the same field of thinking.
Our analysis of the Aristotelian foundations of Cohen's logic-based therapy shows that: 1. In some subjects, Cohen has completely taken the basics of his discussion and his method from Aristotle; topics such as the Doctrine of the Mean, some types of fallacies and virtues, as well as the role of practice in establishing virtues in a person's existence. 2. However, in matters such as the deductive nature of human emotions, feelings and decisions, as well as being inspired by Aristotle's theory of "logical slips" and Aristotle's theory of practical analogies, Cohen only has an Aristotelian framework. This means that the foundations of Cohen's claims are Aristotelian, but when applied to LBT, new results were obtained. Overall, it seems that the scope of this second meaning is wider.

Kant's theory of hope focuses on the hope of the perfect good of man, which includes both his virtue and his happiness. According to Kant, individuals have a duty to strive for virtue and happiness, and they must achieve the highest good, in accordance with the morality and justice that lies within it. But is there any hope for highest good? In a theological approach, Kant promises that the human being will achieve highest good in another world with God's help. And in a secular approach he expresses the hope that mankind is moving towards highest good and will eventually achieve it in its gradual movement throughout history. The article claims that the secular approach was not proposed to compensate for the incompleteness of the theological approach - which some have stated - but rather it is in harmony with the theological approach and in accordance with Kant's philosophical system. However, it is criticized that in the secular approach, the human person has been neglected in favor of the human species. This critique can be described as the Gap of Justice.

In the analysis of "Philia", Aristotle has deriving friendship from self-love in Nicomachean Ethics, speaking the importance of selfishness on achieving eudemonia. Dose books VIII and IX provide for an altruistic or egoistic view of friendship? Self-love is evident in Aristotle’s words; although the attribution of Aristotle's theory to moral-egoism has been rejected as a teleological theory. Altruism is expressed by the phrase '(to want good things for another 'for his sake and not for one's own'). The theory of Philia is a pattern including love to virtue found by a person in his own self first, and then extends it to the other. , i.e., our feelings or attitudes of friendship are derived from attitudes towards ourselves. The term “another self” represents a motivation for friendship that leads to altruistic goals, That is, attention to the other for the sake of other which arises from the similarity of people in intellectual part (nous).

The nature, scope, and conditions of moral responsibility are among the highly controversial issues in ethical studies. A significant portion of these controversies appears to arise from the ambiguity surrounding concepts like moral responsibility and free will. This research utilizes the descriptive-analytic method to analyze the concept of moral responsibility. The diverse semantic scope of the concept of moral responsibility prompts the following question: What notion of moral responsibility has led to so many disputes between compatibilists and incompatibilists? Have we not encountered the challenge where one party argues for the compatibility of causal necessity with responsibility based on the agent’s role and duty, while the other attempts to demonstrate the inconsistency and conflict between any causal predetermination and responsibility as accountability? While the initial focus of moral philosophers on issues of moral responsibility sometimes centers on three types of responsibility related to causation, duty, and moral requirement, recent works highlight two notions of responsibility concerning blameworthiness and accountability. It appears that the most precise concept of human moral responsibility towards moral requirements is "accountability."

Linda Zagzebski's naturalistic approach to cognition has made permissible the entry of human virtue-oriented characteristics into the field of epistemology. Virtues, feelings, and emotions are aspects of human nature that, from Zagzebski's point of view, contribute to the formation of knowledge (ma‘rifat). The motivation arising from emotions leads the belief towards the truthfulness. The application of natural characteristics in knowledge requires a special skill, which, according to Zagzebski, is different from skill as a technique and mastery. Virtue, motivation and success are among the most important naturalistic components of cognition from Zagzebski's point of view. Besides the mentioned natural components, other elements are introduced by traditional epistemologists for the formation of knowledge, such as awareness, will, duty, etc.In analyzing and criticizing Zagzebski's view, the authors deal with three natural components of knowledge, i.e. the elements of virtue, motivation and success. The three components, as proposed by Zagzebski, are not free from fault, and their application in the structure of knowledge requires precision in meaning, limits, and function. For example, if only epistemic and behavioral virtues are counted as effective virtues in cognition, there would appear a possibility of a conflict among virtues and the loss of the capacity of natural virtues in knowledge and the limitation of the scope of easy-to-find beliefs. In this case, the exclusiveness of true beliefs to the beliefs resulting from the truth-seeking motive would lead to neglecting the true beliefs arising from other motives, and the virtue of not having skills will cause the virtue hidden in techniques to disappear.

One of the basic issues in moral philosophy is the relationship between knowledge and moral virtue. To analyze this issue from Mulla Sadra's point of view, it is very important to analyze Sadra's view of the essential movement of the levels of the human soul (cognitive and rational) with the worlds (ideal and rational) about the connection between knowledge and virtue under the foundations and results of this theory. In this article, by examining the issue of how human knowledge of the world is in an example and rational way, the relationship of this knowledge with moral virtue was investigated by Mulla Sadra and Gharchghai Khan.

The results of the study showed that Mulla Sadra paid attention to the types of moral propositions in order to analyze the connection between knowledge and virtue from a logical point of view and put it under philosophical reasonings which are exemplified in imaginary perception in a partial form and rational knowledge in a general form. This is not seen in Qarchghai Khan's votes. But from the cognitive point of view, both thinkers have benefited from this theory in terms of the results of metaphysics and human physical mines, while considering knowledge to be the same as virtue in the levels of the self and the world. According to this theory, the virtues and vices in the exemplary and rational level are synonymous with the soul and accompany it, and for this reason, they appear in the form of pleasure and torment for humans in the Day of Resurrection.

The increasing development of higher education at national and international levels and the expansion of scientific and technological cooperation between universities in various dimensions make the necessity of achieving a common language in relation to the observance of ethical principles and standards inevitable.

This research is descriptive-survey in terms of nature and method. The information required for the research was collected through detailed library studies of documents and field studies (survey). The statistical population of this study includes 132 employees of Chabahar University of Maritime and Marine Sciences. In this study, stratified random sampling method is used in proportion to the size of the statistical population and to determine the sample size, Morgan table is used and to measure the reliability of variables, Cronbach's alpha is used and to evaluate the normality of variable data, Kolmogorov-Smirnov and Shapiro tests. Wilk is used.

The findings showed that the variable of organizational transparency had a significant effect on the variables of organizational virtue and organizational jealousy indirectly. The variable of organizational virtue has a direct effect on the variable of organizational jealousy. But the organizational transparency variable indirectly and mediated by the organizational virtue variable did not have a significant effect on the organizational jealousy variable among university staff.

The descriptive results of the study indicate that the organizational virtue and organizational transparency of employees was higher than average. But their level of organizational jealousy has been below average.

Nowadays, with the expansion of interdisciplinary studies, the traditional boundaries of various academic fields have changed and many of the works of the ancients have been re-examined and re-studied using new theories. Positive psychology, which has recently received the attention of psychologists, describes components that are very close to the principles of mystics. Seligman has divided the effective components in this field into six parts: Wisdom, Courage, Love, Justice, Moderation, and Excellence. These virtues are evident in the works of mystics, such as Attar's Tazkira al-Awliya, which describes the sayings of mystics. The present essay has investigated the sayings of Junaid Baghdadi and Bayazid Bastami by using the analytical-descriptive method and library sources. By examining the lives of these two great leaders of different and important mysticism, i.e. "devotional mysticism" and "romantic mysticism", we want to find out the points of their life and personality that are more consistent with the components of positive psychology. The component of wisdom is the first principle of the positivists and it is frequently observed in the sayings of these two nobles or excellence, the last component of the positivists, each of its principles, except for the virtue of humor, is consistent with their behavior. Components such as love, justice, and moderation are also very similar to the teachings of the mystics, but a component such as courage has been given less attention.

In "Value and Virtue in a World Without God," Weillenberg considers naturalism as an atheistic account of the universe. He first introduces the meaninglessness of life in the absence of God with four narrations and then challenges it with the help of three perspectives. He then goes on to find ways to ontologically base morality on religion and tries to show that these ways are dead ends. In this book he does not clarify his alternative view, but in the book "Strong Ethics", it is revealed that he is a naturalist. In response to the question why should one live morally? It wants to show that there is a possibility of moral motivation apart from God, although God can also be a good supporter of morality. In introducing virtues into his proposed ecosystem, he is no longer content with merely presenting a positive view, and seeks to show that some virtues are born in the absence of God, or at least have a deeper meaning. The most important criticism of him is the identification of theism with being a Christian.

The view of each of the important humanistic schools on the category of "human dignity" is considered one of the important and basic theoretical foundations of those schools and remains in a fluid spirit that is current in each and every belief of these schools. The purpose of writing this research is to explain the criteria of human value. In the world, from the point of view of Islam, it is against the idea of ​​humanism. This article, using library data and documents in a descriptive-analytical method, categorizes the verses of the Qur'an and the hadiths of the Ahl al-Bayt (PBUH) about human dignity and its origin and requirements. The findings of the research show that in the attitude derived from the Qur'an and hadiths, man has a natural (formative) dignity that is related to the type of humanity, and he can also realize his existential talents in the path of truth, from the value (acquired) dignity ) to benefit. As long as the title of human being with the components of natural dignity such as soul, reason and free will is true for man, he will have natural, natural and social rights.

The types of love are one of the concerns of Ghazali and Augustine, the investigation of which is a step in the study of love, conducted with descriptive and comparative methods. The findings show that both scholars considered love as one of the sources of knowledge belonging to the truth and non-truth (God and non-God). Augustine considers the love of the truth and everything along the truth to be the love of God, but he rejects the love of non-truth, except for the loves that are in line with divine love. In Augustine's view, love for untruth is divided into two types; directed to God, such as love for neighbors and self (unequal to selfishness), and non-directed to God. Ghazali considers the types of love (divine and human) as love for the truth lacking Qiblah (direction towards the Kaaba) and does not divide it into real, virtual, accepted, and rejected. Both scholars, while believing in the authenticity of love for the truth, disagree on how it should be; Ghazali, unlike Augustine, considers the figure of speech to be a part of the truth but also of divine love and a non-uniform concept. Regarding the flow of love in existence, Augustine considers it to be inside man having the mode of intentionality and to be a part of human duties, a cause of happiness, a part of the advice of saints, and acquirable. Ghazali, however, considers it to be inside and outside lacking the mode of intentionality and nature. In addition, Ghazali introduces God as the lover and teacher of the first love. From Augustine's point of view, the lack of love for the good or the fear of loss is its justification. Moreover, the love of virtue is conditional on avoiding selfishness, self-admiration, sinful desires, ambitious will, and the rule of human pride, but Ghazali considers virtue to be equal to knowledge (connected to the shore of the sea of love) and knowledge to be immersed in the sea of love.

Greek society was in the search for virtues and prosperity, at the end. In their traditional teachings, only the virtues obtained from the gods' attention and related to society were cherished. However, they gradually found out that the gods were their paragon for morals and virtues for no rationale. On this ground, their traditional beliefs started to change gradually. During the course of these changes, Sophists introduced themselves as the tutors of the new Greek generation. In their opinion, adherence to necessities beyond individuals is pointless, and human virtuosity is meaningless; Humans' prosperity is formed due to their nature and their natural demand of political power reinforcement. Yet Socrates's point of view was adaptable neither to sophists and the new Greek generation's moral system nor to traditional definitions of morality. Socrates demonstrated that if a moral system is not built on truth, all of the principles in the society are incorrect, creating harmful results instead of resulting in humans' prosperity as the extremity of every moral system. In his ethical system, virtue is not limited to minor matters. Still, it is a kind of human maturity that contains humans' grown dignity in every aspect of life in addition to political issues. In his view, all of the virtues are lucrative due to taking advantage of the idea of goodness. He believes that the knowledge of the concept of goodness is the foundation of all virtues, giving the human the might to identify evil and virtuous and leads him to prosperity.

The highest good is the most important concept in Schleiermacher's ethics, which is explained and developed within a theological framework without relying on the theory of the divine command. Contrary to Kant, Schleiermacher eliminated the concept of happiness from the concept of the highest good due to its relevance to sensory desires, and thereby he attempted to extricate the moral act from material motives more than Kant has done. In his earlier views about the highest good, Schleiermacher refers to the concept of inclusiveness to define the highest good, which indicates that the highest good in his opinion is much more comprehensive than what Kant and others imagined and that it cannot be achieved only through our actions. This leads us to his later view of the highest good, in which the Greek and Christian view of God-likeness plays a central role. Here the ensoulment of nature, relationality of the highest good and the role of the individual in relation to the whole and the intertwining of the components of the highest good are emphasized. Finally, as a Christian theologian, Schleiermacher considers Christ as a condition for the realization of the highest good. Unsurprisingly he holds this belief, given that his ethical thinking revolves around religious experience. But since religious people do not share a single religious experience, the highest good is not a fixed thing that can be defined and realized once and for all, but it is experienced subjectively, and people interpret it within the framework of their own religious experience. Therefore, developing a truly religious feelings or intuitions can lead to moral action and the realization of the highest good.

Although in public belief, futuwwah is mixed with heroic and bandit traits, but in the opinion of futuwwah writers, a person with futuwwah is a moral person whose whole effort is to achieve spiritual virtues and abandon its vices so that he can reach his main destination, which is the heart/nature. In order to be attributed with these good qualities, he performs rituals and customs. The main issue of the research is the relationship between the definition of futuwwah and its symbolic rituals in the futuwahnamehs with the symbolic messages of Sheikh Ishraq, and whether Sheikh Ishraq has provided a place, definition and symbols for futuwwah in his allegorical and mystical texts? The method of this research is a phenomenological and comparative method that It was carried out in a library manner and The findings of this research: Establishing a link between the codes used in the works of Sohravardi and Islamic futuwwahnamehs and the results of this research: are that Suhrvardi may not be considered as an obvious Futuwwanameh’s writer with a brief opinion, but by considering the symbols used in his secret texts, we can get evidences that he also wrote Futuwwa and The Circle of Fetian is aware and mentions it with hidden symbols.Although he mostly uses the terms Fata and Young manliness for Theosis, the hierarchy of the secrets of Young manliness can be seen in his works, and the hidden secrets of his futuwwah are revealed by studying it in comparison with the Islamic Futuwwanameh.