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

Nowadays, human capital is considered as the most important asset for the development of institutions, organizations and firms. Researchers have found that the enhancement of individual authenticity is the base for socially improvement of spontaneous innovation, founding significant cultural progress and consequently influential industry, entrepreneurship and economy. Strengthening of human capital get obtained when individuals get enhanced spiritually. Indeed, virtue and moral ethics of the authentic individual is the most important factor for the emergence of idea novelty and pragmatic potentials of innovative forces. Applied approach to the authenticity of the creative individuals and ethics create competitive advantages in the institution, because it reduces moral vices and even before the law, eliminates corruption and ensures the health of the administrative apparatus. In this article it is descriptively and interpretively discussed how an authentic individual, in the bed of institutions and by playing a role in the implementation of top-down and bottom-up policies, can express his innovative talents in order to achieve major progress. Also, the role of formal institutions in serving, setting disciplines and providing a healthy supportive environment for the activities of the authentic individual and as well the role of informal institutions as facilitators of participation of lower level actors has been described. At the end, it has been concluded how innovation, meritocracy, livelihood prosperous and economic justice will be prevailed through enhancing virtue enrichment of individuals.

Today, the necessity of developing ethical behaviors, due to its impact on the growth, dynamics, and development of organizations, is to the extent that it has forced many organizations to formulate ethical policies. Accordingly, the purpose of the present study was to predict organizational citizenship behavior through the perception of Ethical justice, Ethical climate and positive affect among employees Sepahan pipe and profils in Isfahan.

The research method was correlational and statical population included 612 employees of mentined organization, 196 individuals were selected using the convenience sampling method. A set of questionnaires consisting organizational citizenship behaviors, ethical justice, ethical climate and positive affect were used. Data were analyzed by use of stepwise multiple regression analysis.

Findings showed that in two steps positive affect and ethical justice were able to predict 8.4% variances of organizational citizenship behaviors toward individuals and in three steps ethical justice, positive affect and ethical climate were able to explain 51% of organizational citizenship behavior toward organization variances.

Based on the results of this study, it can be concluded that ethical justice, ethical climate, positive affect are important predictors of organizational citizenship behaviors and in order to improve these behaviors, it is necessary to develop ethical justice, ethical climate, in organizations.

The Holy Qur’an has granted a very special station to a group of believers called muqarrabūn (Those who are close to God). Moreover, it has considered specific places in Paradise and some Otherworldly rewards for them which are different from those promised to ordinary pious believers. Therefore, it is necessary to investigate those attributes of this particular group which distinguish them from other pious, faithful, and righteous people. Some features such as knowledge, good deeds, worship, piety, high moral values, and devotion to social and benevolent services are easily detectable in muqarrabūn. Based on Sadrian principles, Man attains theoretical and practical perfection through the perception of truths and moral justice and, hence, finds access to true human pleasures. He also refers to a number of different criteria for identifying muqarrabūn including perfection in terms of knowledge and moral piety, intuition of the kingdom and God’s glory, drowning in divine kindness, and enjoying gnosis and true righteousness. However, Mullā Ṣadrā’s views regarding certain questions and issues in relation to muqarrabūn are sometimes ambiguous and sometimes non-revealing. Following a critical approach, the present paper analyzes the mentioned views.

According to Avicenna’s anthropology, soul reaches the intellectual pleasure through perception and achieves sensory pleasure through concupiscence, indignation, illusion, and imagination. On one hand, human’s happiness intrinsically finds its expression in having intellectual knowledge. On the other hand and according to earthly existence, happiness is portrayed as a sort of self-controlling. Human achieves happiness partially in earthly life, but the true and perfect happiness would be achieved in his life after death. Based on intellectual perfection, Avicenna classified people in various groups; First, the ones who are men of knowledge. They are happy in their earthly life and would obtain the highest levels of happiness in the hereafter. The second group, the average souls who complete the grades of perfection in intellectual aspect and practically have some deficiencies, would survive from misery by Allah’s mercy. However, the third group, those who neglect knowledge wouldn’t achieve happiness and would suffer from eternal misery. Avicenna is of the opinion that ignorance is an obstacle in the path of achieving the true happiness. Those who have knowledge but no virtue would achieve some levels of happiness in their earthly life and in hereafter would survive from eternal misery by purifying the effects of their bad deeds. Speaking of this group, Avicenna held that because they have the knowledge, the key to happiness, they would have a chance to compensation. Comparing the two later groups reveals that Avicenna considered intellectual perfection as the main reason for happiness.

The present paper is going to examine the effect of sin on knowledge, whether direct or indirect knowledge, with an emphasis on Allamah Tabatabai’s viewpoint. In the domain of direct knowledge, the paper discusses such an effect in both the direct knowledge of the self and the direct knowledge of God. In the domain of indirect knowledge, it goes on to discuss it in terms of theoretical and practical reason. In fact, as the Koranic verses and the Islamic traditions have specified, God fearing results in increasing knowledge; moreover, it expresses itself in the form of self-controlling and in the acquisition of moral virtues. So, Allamah Tabataba`i holds that there is a concomitance between God fearing and the power of intellect in discursive discernment. This means that there is a mutual interaction between the power of reason and the observance of divine commands.