جستجوی مقالات مرتبط با کلیدواژه « شخصیت » در نشریات گروه « فلسفه و کلام »

Aristotle’s theory of moral responsibility, as a pioneer theory of ethics of virtue, presents a new approach to responsibility because of its particular attention to moral conduct. Aquinas, a follower of Aristotle, has provided a new interpretation of moral responsibility with an emphasis on character and a focus on completely voluntary human acts and the role of apriori reflection on act. In the views of these two philosophers, moral agent is an agent who possesses knowledge, personality vice, and the ability to perform completely voluntary acts. Accordingly, children and animals are never subjected to moral evaluations because they lack such moral capacities and characters. Aristotle and Aquinas believe that the realm of moral agents, in addition to evil and virtuous people, includes restrained and non-restrained ones. Following a descriptive-analytic method, the present paper investigates the conditions under which the acts of moral agents are subjected to ethical evaluations in the views of Aristotle and Aquinas. Based on the findings of this study, those acts that become the subjects of moral responsibility must be done voluntarily based on the moral character of the agent as a non-accidental stimulus for act, even if they do not originate in deliberation and are not based on prior decision making. This is because sudden acts also originate in certain sources and function as clear references for moral evaluations.

Anthropology in psychology under the title of "personality theories" has been able to be effective in the field of behavioral studies and interpersonal relationships. The need to explain and analyze the true nature of man in the field of "being" - contrary to psychological personality theories that generally identify human nature in the field of "appearance" - caused this article based on Sadra's anthropological opinions and view According to Allport's trait theory, which is one of the pioneers of the trait approach, it should be organized by descriptive-analytical method. The individualistic approach based on traits is the main feature of Allport's and Mulla Sadra's personality theory. The foundation of personality in both theories is based on the most profound characteristics of person; However, in the analysis of Mulla Sadra's philosophical texts, the quality of the appearance of these traits and why they influence the structure of personality and, accordingly, human behavior, have been explained. "Self" or ego, contrary to its abstract concept in Alport's view, is a real and existential thing in Sadrai's system. The dynamism and unity of Alporti's personality can be rationally explained by the rule of "unity of the known and the known" and "intrinsic volitional movement".

Accomplishing perfection and bliss stands in need of spiritual progression, ascendance, and realization of a divine character. This is fulfilled only through self-knowledge and self-recognition. An essential path toward self-knowledge is the newly emerged science of “enneagram” or the nine personality types that build upon monotheism to spiritually ascend Man. Enneagram helps Man to locate his level of personality health and find the impediments toward the truth of his existence. Employing an interdisciplinary approach and holding a belief in the close interrelationship of the science of the enneagram and Sadraic anthropology in transcendental wisdom, the current research has built upon general solutions in transcendental wisdom and used experimental and detailed approaches in enneagram to offer the quality of accomplishing the perfection for all human beings at different existential levels and ranks. It was revealed that the enneagram offers the solution for removing impediments and concerns and explains the quality of awakening the actual self and inherent identity to attain a peaceful life. It also turns the attention of man toward his divine nature. Besides, the anthropological and ontological foundations of transcendental wisdom build upon divine law and the traditions of the prophet and his household to present the divine nature of the Man and his true self.

In Aristotle’s view, an ideal tragic hero must be neither a villain nor a virtuous man but a character who stands between these two extremes based on a conscious process of choice. In order to explain ethos, the study inquires about the roles of conscious ethical choice, external virtues, and the similarities between the hero and the addressee in the unity of action and hero in Aristotle’s view. Moreover, it asks about the basis upon which the historical reflection of this unity can be studied. This paper aims to investigate the relationship between Aristotle’s theory of tragedy and philosophy of ethics and its historical reflection relying on the relationship between act and moral character in his Poetics and the related sections in his other treatises. Here, the author demonstrates that action and hero in a tragedy together present some imitations of the essence and ethical nature of the world. The historical reflection of Aristotle’s ethical approach to tragedy can be studied based on the theories related to the principiality of ethics and the relationship between art and ethics. This qualitative study has been conducted following a descriptive-analytic method.

One of the topics in the philosophy of mind is the discussion of "I", which philosophers have referred to in various interpretations as "The self", "personal identity", "ego", "soul" and "spirit". Philosophers' different theories about the existence and even the nature of this seemingly simple and obvious have turned it into a philosophical problem. Galen Strawson is a physicalist who has addressed this issue by interpreting “The self”. On the one hand, he believes in the existence of the "empirical self", but on the other hand, he denies such qualities as Long-term persistence, personality, and agency, which seem to be essential to the meaning of the "I". The present paper tries to address, by an analythical-critical method, the question of how Strawson believed in the existence of the "I" despite the non-acceptance of these three characteristics. In this regard, first Strawson's view on the nature and existence of the "I" is analyzed, and after evaluating his view, it is concluded that the elimination of these three characteristics is due to weaknesses such as adopting a physicalist basis, a phenomenological method, and a purely mental view of the "I", confusion of the two positions of Truth and proof and his weakness in explaining the nature of unity over time.

This study seeks to examine Mollasadra's perspective on the nature of personality; This is made possible by a new approach to Sadrian soul discourse and by basing on their general philosophical foundations, such as the "originality of existence", the "rationalization of existence" and ... The main question of this article is: How does Mulla Sadra explain her personality based on her philosophical system? In this regard, using the descriptive-analytical method, after summarizing and extracting the personality components from Mulla Sadra's works, Mulla Sadra's Philosophical-Ethical Personality Model as the first model of philosophical personality in the field of Islamic philosophy, is explained And it is provided. The results of this study are: To present a model of human existential personality in a longitudinal graph three times: General (as a factor in personality formation); Non-voluntary personality; and special voluntary personality. The first two levels are mainly the basic level of personality; What constitutes the shackle of the voluntary personality of man is the dominant and contemplative property of man; This rank of personality is the basis of human perceptions, actions, thoughts and intentions in this world and the criterion of belonging to the eagle and eagle, And also Khaddat in Janet and Narr is next in line, and the truth of the human personality is based on it.

Personality taken from the Greek word “persona” means mask, refers to visible exterior characteristics of people the impressive level, demands compliance and their social expectations. But as it is an abstract concept, not only explaining it scientifically is difficult but also due to several and different given definitions by a number of psychologists which rooted in their worldview and their attitude to human and cultural and social conditions providing an acceptable and single definition form the personality theorists has not been achieved. In the present study, which was conducted a descriptive study by looking at the works of Mulla Sadra and relying ontology and anthropology, trying to find the meaning of "character" is. The result suggests that the nature of all human beings but have different characters. Having a same nature in all human beings means they are same in creation but “personality” is same as “existence configuration” on a set of inherent and acquired attributes which is specific for each person determines each person’s path in life. personality consists of each individual’s acquired virtues based on good or evil thoughts and deeds and affected by environmental, training and genetic factors, secondary natures and good and evil traits takes shape in each individual and each one’s behavior is subordinated by this shaped and consistent personality.

morality and moral behavior are important aspects of individual and community health. Therefore, understanding the factors that influence the conduct of moral behaviors can be a step towards increasing moral behaviors and reducing immoral behaviors. Accordingly, the present study aimed to investigate the causal relationship between personality dimensions and moral behaviors through mediating moral metacognition.

The present research is a descriptive-correlational study. For this purpose, 524 undergraduate students of Yasuj Universities were selected by multi-stage random sampling method. In this study, three questionnaires including Big Five Personality Inventory, Moral Metacognition Scale and Moral Behavior Inventory were used. The data were analyzed using structural equation modeling.

The results showed that neuroticism, conscientiousness, and openness to experience were predictors of moral metacognition and extroversion, agreeableness, neuroticism and conscientiousness were predictors of moral behavior. Indirect paths were significant from three dimensions of personality including openness to experience, neuroticism, and conscientiousness to moral behaviors through moral metacognition.

The results of this study indicate that personality dimensions through ethical metacognition can result to moral behaviors.

In the third paralogism, Kant seeking to show that the recognition of identity and the personality of the soul is not possible, and the argument which claims to be the proof of identity and the personality of the soul is an absurd argument. But the words and explanations that he has presented in this regard are far more complex and vague. At this paper we have tried, firstly, by thorough reflection on this descriptions and focus on other Kant's fundamental opinions and views, get a fairly detailed picture of his view of this so-called fallacy; secondly, to critique and evaluate his view.
A detailed analysis of Kant's explanations shows that, on the one hand, he emphasizes on the identity of the soul as an analytic and a priori truth, but on the other hand, at the same time, his main goal and all his efforts is to show that An analytical and a priori identity of the soul is not an objective identity; therefore, citing it, one cannot claim to recognize the objective identity and personality of the soul. The result of evaluating Kant's main claims on the third Paralogism is that, due to the conflicts and inconsistencies between these claims with some of the basic perspectives and principles of his philosophy, he cannot consistently and logically deny the recognition of objective identity and personality of the soul.

 “I” or “self” is intertwined with self-consciousness in Sadrian philosophy. The emergence of “I” begins with developing an awareness of the self and then develops, grows, and attains different levels based on the same awareness. In this paper, the writers aim to explore the growth of “I” or “personality” based on Mulla Sadra’s philosophical principles. In its technical sense, “personality”, which is created in the light of training and other influential factors, is formed in the domain of the transcendent and grown “I”. This is because “I”, from the very beginning, is an individual and a particular ontological identity. However, personality, which mainly represents an individual’s voluntary attributes and features, appears at specific stages of a person’s process of development and correct intellectual education. Following a specific analytic method, the present paper examines the process of appropriate growth, which mainly takes place after puberty.  

The present study seeks for comparision and explanation of the theory of temperament based on modern sciences in personality for readout of the psyche temperament concept. The present research method is comparative and argumentative and the concept of temperaments is redefined in a comparative state in relation to modern sciences in personality psychology. In this retrieval, psyche temperament is defined based on human motivating power in confrontation of environmental stimulus in the range of the meta-trait of plasticity (response) and the meta-trait of stability (stimulation). Regarding this, quality of plasticity (hot-cold range of temperament) from the aspect of response, represents the manifestation in personality of the need to incorporate novel information into the psychosocial organization, as the situation of the individual internally and externally changes, while, quality of stability (dry-wet range of temperament) represents the manifestation in personality of the need to maintain a stable psychosocial organization to achieve various goals. The concept of psyche temperament can be fundamental to the formation of new hypotheses in the explanation of human's genetic, brain, and neuro-cognitive mechanisms, and is also applicable to the evaluation of environmental aesthetics and preferences, based on wisdom and indigenous background

Accountants who working in the accounting profession, involved in judging and selecting of accounting practices. Therefore, this study was to investigate the relationship of personality traits and ethical judgments of accountants, CPAs located in Tehran.
The research is descriptive-correlation. The population of the research includes all CPAs in Tehran, according to the survey conducted by the time of this paper audit firms are 236 and according to Morgan table 103 CPAs as the sample were selected. The present study used random sampling methods and research instrument and statistical method are questionnaires and Pearson correlation in respect.
The findings showed that the test of sub hypotheses regarding the correlation and regression coefficients, agreed, extraversion, conscientiousness, emotional stability, openness to experience have a significant relationship with ethical judgments of CPAs. The results of the test showed that there is significant relationship between personality traits and ethical judgments of CPAs.
According to the findings, emotional stability and openness to experience of CPAs have a direct correlation with their ethical judgment, it seems that the auditors who have right ethical judgments poses the type of personality that these two characteristics are more prominent in them.

This study has sought to discover the human's cognitive capacity including lower level of sensation (like primary feedbacks, abstract cognitive capacity and...) and the issues beyond mankind's perception (like nature of "Saghar", "Sejin", "Eliein", "Taregh" and...) from Quran. The question of the study was: what is the view of Quran on mankind's cognitive capacities which are taken into account more today? For replying that question, the whole Quran was studied verse by verse with the help of Quran by Quran interpretation and focusing on Izutsu's semantic analysis. Then the related verses were collected and finally an integrated approach was obtained by the content analysis of verses. Some study results were: 1) a vast flow consisted of sensation, sensory perception, hyper sensory perception, cognition, hyper cognition and the issues beyond mankind's perception can be discovered from Quran; 2) Quran particularly emphasizes on the cognition, its value and importance in the everyday life; 3) in Quran, the issues beyond mankind's perception are especially focused and it is repeatedly mentioned that the mankind's cognitive capacity is not able to understand all of the issues related to the unseen world completely.

Theoretical findings show that axiological system is considered man's most fundamental belief and it exerts influence on man’s behavior. The present paper tries to study the relationship between axiological system, personality and change. The study is based on library resources and a review method. The research findings show that openness to experience, adjustments and accountability are among the five aspects of personality which have close relation with values. The important factors which influence value change are: globalization, individualism and dominance of modern thoughts. Therefore, mental norms and values change when changes occur in the relations of personal and social life. Education along with a fundamental religious view about the development of personality can contribute to preserving fundamental values from any change.

As one of the structural elements and fundamental foundation of social system institution covers a considerable part of sociological literature. Although this socio-historical entity has been dissected from different angles and examined symantically and ontologically, no serious study based on intra-religion approach has been made in this regard.After reviewing the sociological literature of this field, the present paper scrutinizes minutely the concept of institution, the course of its development and its components, its distinctive features, the structural and functional prerequisites, typology, the effects and outcomes, the concrete manifestations, and the manifold relations of the institutions with one another and with other environmental elements. Furthermore, it sheds light on the main outlines of Islamic thought in this respect and on the corresponding concepts which have conceptual and symantic affinity with this concept, by referring to the holy Quran.

Faiz, was born in a family of theologian. He learned near the great personalities and Became expert in various sciences. Finally, wrote some books. In addition to training a number of great personalities, two hundred works left behind. He was famous because of his Piety and has pure expression in Interpretation, ethics, jurisprudence, mystic. He has used Quran and hadith in his views. First, he has looking at the jurisprudence. In his final emulator followed the Quran and Hadith. When he was young he was Seeking unity among the Sufis and the opponents. And because of this the ratio was inadmissible to Faiz. Finally, he wrote that Sofia behavior is against sharia. This paper documents try to portray the character of Faiz and evaluate data such as Sufism about him.