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

Focusing on the interconnection between belief, character, and behavior can yield a novel understanding of the concept of 'action'. This research aims to formulate a definition of 'action' based on this relationship, employing a descriptive-analytical methodology. Sadra distinguishes 'action' from a mere doing by positing that 'awareness precedes action'. Practical intellect is responsible for cultivating this awareness, which is facilitated by theoretical intellect's grasp of universal concepts. Each of the three components of religious stations—knowledge, states, and actions—can be viewed both as consequences and antecedents. The repeated performance of actions preceded by awareness, derived from practical intellect, gives rise to acquired dispositions and ethics within the soul. Subsequently, these dispositions foster knowledge. The outcome of this knowledge is a state and a disposition that catalyze actions. Actions preceded by deeper knowledge result in more solidified dispositions, which, in turn, influence the soul's knowledge-based functioning. From this perspective, actions are preparatory steps towards attaining wisdom and serve as precursors to knowledge. Both actions and dispositions are ultimately linked to the purification of the heart, a process of negation that involves removing the obstacles imposed by the sensory realms to reach the ultimate truth. Consequently, the role of action in this relationship is secondary and incidental rather than being the intrinsic or primary objective.

Paying attention to the effects and positive consequences of a belief can lead a person to acquire that belief as a motivational stimulus; Especially if those effects and consequences lead to the growth and productivity of human individual and social life.

This research has collected, analyzed and reread the effects and consequences of believing in the perfection of the system of existence with an emphasis on the opinions of Allameh Tabatabai.

The method of the research is Descriptive-analytical method.

Allameh Tabatabai considers the view derived from the belief in the perfection of the system of existence as the source of belief in monotheism, the evolution of morals, and the change of human behavior.

Belief in the goodness of the system of existence is effective in the three areas of beliefs, ethics and human behavior and directs them. The principle of monotheism, godly piety, sincerity, correcting social relations, education, environment, etc. are among the cases in which the belief in the goodness of the system of existence affects them.

Ethics has been considered as an effective factor in resolving environmental crises and the way to prevent environmental degradation is to revive moral values. Therefore, public awareness of the value and importance of the environment is essential for the development of environmental ethics.

The present study is applied in terms of purpose and descriptive-correlational in terms of information and data collection. The statistical population of the study was 245 petrochemical employees of Marvdasht city. The sample size was determined based on Cochran's formula of 150 people. The data collection tool is a standard questionnaire. The scoring of the questionnaire was 5-point Likert. Data were analyzed using structural equation modeling (SEM) with partial least squares method and Smart PLS 2 software.

The results of structural equation modeling showed that knowledge, attitude, behavior and acceptance of environmental responsibility have a positive and significant relationship with the development of environmental ethics. Among these, acceptance of environmental responsibility with path coefficient of 0.816 and significance coefficient of 27.507 has the highest relationship and environmental knowledge with path coefficient of 0.233 and significance coefficient of 2.168 has the least relation with the development of environmental ethics.

According to the research findings, if environmental knowledge, attitude and behavior are strengthened in people, they will feel more responsible for the environment around them and try to solve environmental crises, thus environmental ethics develops in society.

In this article, we will deal with Wittgenstein’s view concerning the nature of mental states. As we know, Wittgenstein's position in this respect has been regarded by some of his commentators as something like behaviorism. In order to assess their claims, we will first turn to behaviorism in modern psychology as well as philosophical behaviorism, and then state Wittgenstein's own position about behaviorism by emphasizing on the point that, on Wittgenstein's view, "mental phenomena are neither reducible to, nor totally separable from, their bodily and behavioral expressions."

AbstractRumi's thought about acquired knowledge and presence and his reliance on the passage of external knowledge and reaching intuition and seeing the facts of the world, led the author to refer to titles and evidence of argument, confirmation and insistence of the two pillars of Islamic mysticism on the originality and legitimacy of presence. And intuition in the conduct to ..., pay special attention to Rumi's narrow thinking on the subject of esoteric secrets and optical wisdom. In this article, Rumi's views on the characteristics of face-to-face science, through behavior, perception of jokes and truths, the contribution of my struggle in discontinuity and self-purification, reflection on the novel system of creation, ascension to the world of light, radiance of light on the hearts of seekers are discussed. And has been referred to as evidence in proving Rumi's belief and reliance on sacred and present behavior in esoteric perceptions.

In this paper, Fakhr al-Dīn al-Rāzī’s analysis of the origination process of human behavior(/action) will be discussed. Al-Rāzi analyzes human behavior not as a single-factor phenomenon, but as a multi-factor one. According to him, behavior is the result of epistemic and non-epistemic presuppositions. Awareness is the pivotal idea in his analysis of epistemic presuppositions. Al-Rāzī treats awareness as an impulse(da’i) and most of the effects such as will, expedience, and corruption are referred back to it. In al-Rāzī’s definition, da’i is formalized as the human awareness of pleasure, goodness, perfection, and happiness. In this article, after analyzing this definition and describing the role of practical reason in awareness and its utilization of theoretical reason, the authors examine al-Rāzī’s conception of the role of non-epistemic presuppositions in the origination of behavior. These views have been classified on two levels: theological and meta-theological. On the theological level, belief in God and His will; and on the meta-theological level, essential differences among human souls, epistemological effects, social context, cultural context, colleagues and peer groups, bodily structure and temperament, nutrition, environment and the issue of internalization have been analyzed as the primary grounds for the origination and development of behavior. Al-Rāzī’s theory always retains awareness in the origination of action and considers the non-epistemic factors in awareness to be the most important determinative in the origination of action; and thus denies their repulsive replaceability status with respect to each other.

The theory of Pavlov and Behaviorism has been considered as one of the learning and training methods- specifically in educational psychology- and can be used in educational systems. This school is criticized, for it reduced the human behavior and thoughts in its analysis to stimuli, reflections, environment and the physiological process. This is why, this trend and its principles which are taken from positivism, materialism, Darwinism and Descartes’s doctrines have been criticized. We are not against this theory as a specific technique; the disputable point is physiological, epistemological, psychological and anthropological approaches which have been concluded by them, with the worldview and epistemology that insist on eliminating psychology, spirituality, moral values and scared human beliefs as well which lead to the material interpretations. The lack of authenticity and independent thought and knowledge, the lack of self- knowledge, art, the conflict with rational facts, environmental and physiological determinism, denial of psychic phenomena, also disbelief in morality and values are some serious critics on conditional psychology.

The key to maintaining confidence of clients and the public is a professional and ethical conduct that make accountant act with integrity, objectivity, and independency. In this regard, every company should have a code of ethics that can minimize risk. This study sought to evaluate the effects of accounting ethics as a mechanism to enhance decision making and ethical behavior of accountants, financial managers and CEOs in the private sector.
The present study is descriptive-correlation. The population of study includes all accountants, financial managers and CEOs of the industrial park of Zahedan. Due to the limited population (N=230) sampling was not used. A standard questionnaire to collect data distributed between the population and finally 184 questionnaires were collected. Data were analyzed by data processing partial least squares (PLS) modeling method.
The results showed that accounting ethics has impact on improvement of decision-making and behavior of managers in the private sector. With reinforcement ethics in company, it should be hopeful to decisions and ethical behaviors and remove concerns about the scandal at the company.
According to relationship of accounting ethics, manager's behavior and decision making, it seems essential that professional bodies try to provide a comprehensive code of ethics that have appropriate sanction, since they will prevent the financial scandal and loss of professional reputation.

The concept of spirituality as opposed to materiality and the material world constitutes the main principle of all revealed and non-revealed religions. True existence is spiritual in all religions. Spirituality means having great faith in the existence of transcendent and supernatural truths, which, in Mulla Sadra’s view, have their origin in the unique existence of Almighty Truth. Such a belief grants a specific color and direction to human behaviors and various angles of life, so that individuals will never consider their own being or that of others and the world to be in vain. Rather, it fills them with a pleasant feeling of satisfaction. This concept is not limited to the holy doctrines of a specific religion in psychology, and it is not opposed in this field, either. Based on the principles of his Transcendent Philosophy regarding psychology and the mutual body-soul relation, Mulla Sadra believes that behaviors, physical acts, sciences, and human awareness exercise a profound influence over the human soul and spirit and finally determine their fate in the process of the trans-substantial motion and becoming. Accordingly, one’s spiritual and inner health depends on their awareness and behavior. The science of psychology, particularly humanistic psychology, greatly emphasizes the critical role of spirituality in organizing individuals’ life, character, and behavior. According to some existentialist psychologists, such as Frankl and Jung, mental or spiritual health comprises one of the important elements of a healthy personality.

The present paper offers an explanation about moderation as one of characteristics of the real Shiah. As one of the Shiah’s characteristics moderation itself has some criteria and has some role in all aspects of life. Moderation is a relative thing which differs in far as individuals and various strata of society and different times and places are concerned, and it is measured by the conventions of the time. Making available whatever is possible for most people is considered moderation, otherwise, it is considered extravagance. Extravagance and wastefulness, parsimony and going to extremes are regarded by the Quran and the traditions as blameworthy acts. Even in acts of worship such things are considered blameworthy. In clothing and food, manners and morality, human character, one is recommended to be moderate; therefore, one has to do one’s routine duty properly according to one’s existential dimensions and in consistency with them. Both excessiveness and lack of diligence are regarded despicable. Therefore, one has to do one’s duties according to the needs of his capability and existential dimensions of his capabilities, so that all of them maybe observed and having no place for any kind of conflict.

Pilgrimage has been one of the Muslim's religious rituals since the Kaaba was built. Islam is a comprehensive and realist school that considers all human needs; worldly and other-worldly, physical and spiritual, rational and intellectual, emotional and personal and social. Some thinkers believe that pilgrimage has an undeniable effect on a pilgrim's spirit and body. The mechanism of this effect can be shown as follows: since pilgrimage is a combination of tendency and cognition and its main origin is man's heart it directs his desire and will and influences his behavior. Providing a clear picture of pilgrimage and pilgrimage places, and referring to the models, the paper analyzes the psychological principles of pilgrimage and its cognitive, emotional and behavioral influences, and touches on the religious environment, spiritual and psychological growth, tranquility, boosting of hope reducing anxiety, preparing the ground for repentance, reducing the rate of crime and corruption, social support and exposing man to a good example.

Utilizing of scientific human power and human creativity in restricting of evils and preventing of their spreading is one of the cases we can cooperate God in settlement of evils. A lot of bad moral attributes and dispositions and evil behaviors have biological and genetic basis. The genetic engineering technology gives us opportunity to have such a genetic features to avoid evils as much as possible. So in first step, using gene therapy we can prevent some physical and moral defects and their transmission to next generations. Then, by genetic engineering technology we can find human that have a high percentage of desirable physical, intellectual moral and divine attributes and characters. In this way, significant number of human evils disappears from the life. In this paper we have assessment the modification of genetic structure as a fundamental approach to settlement of human evils.

According to Imam Khomeini، based on the verses of the holy Quran، salvation is equally bound to the two important principles of، knowledge and behavior، In the meantime salvation is influenced by his concept of monotheism. Self-purification، virtuosity and submition only to God symbolize mere servitude which in Imam’s opinion is the route to salvation dismissing whatever alien to God and allegiance to whatever associated with Him is the salvation in itself. Also the thought of –šankara، the famous philosopher and mystic in the 8th & 9th Century the founder of Advaita-Vedanta school، about Mokša and salvation is based on the integrity of existence and dismissing the mundan. From the viewpoint of šankara، knowledge to the unity of Brahman and Atman is an important principle upon which Mokša is based. However، although some of his statements show attention to behavior as salvation requirement، on the whole behavior does not take a paramount position in his thoughts as most outstanding thinkers would suggest.

Considering the relationship between ethics and behavior, the definition of behavior and ethical behavior and also the meaning of ethical behavior toward the self human agent, this paper has studied the purpose of ethical behavior and its aspects. The author has explained his own opinion on the extension to which any reform in ethical behavior affects the very agent of the behavior. He believes that human ethical actions in all fields are founded on the behavior toward the self agent and, therefore, would be reformed only through reforming it. The claim has been proved on the basis of numerous traditions.

Moralities as a set of values play a considerable part in effective management of organizations. Ethical climate and its effect on using IT in organizations in western cultures morality has been considered based only on worldly interest. Yet in Islamic teachings, particularly in Alavi school, true morality has been taken as a sign for human perfection, and Imam Ali`s short government is considered as an eternal symbol for managers in Muslim community. In this paper, the models of the two types of management have been studied comparatively.