جستجوی مقالات مرتبط با کلیدواژه "character" در نشریات گروه "فلسفه و کلام"

According to Aristotle, the character of tragedy must be morally good, that is, virtuous, and in order to be on the path to happiness, it must observe the rule of moral moderation through selective and conscious action. Accordingly, this study raises the question of how to explain the link between action and moral character. To ponder and explain the answer to this question, the Poetics is read and interpreted alongside Nicomachean ethics. The aim is to show the various aspects of action and its relation with character and morality, both positively and negatively, by relying on the relationship between action and moral character in the Poetics. The importance and necessity of this research is that it will help to clarify important parts of the Poetics, relying on its place in the system of Aristotle's moral philosophy. The conclusion to be drawn from this research is that the Poetics should be read in the context of Aristotle's philosophy - especially the Ethics - and also the action, in the thought that governs the Poetics, while it is related to moral character but also takes precedence on it.

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.

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".

The purpose of this article is to examine three important concepts in educational content, including know, skill, and be, and apply them to the book of Islamic thought 1, authored by Mehdi Teratifi, in order to explain new educational issues related to Islamic education courses were in universities. In the integrated training, the examination of these three has been carried out under the abbreviated title of umbrella KDB. In this article, by conducting research using a library method and with a descriptive, explanatory and interdisciplinary approach, the needs of educational content to reach the desired standards in integrated education and especially the KDB umbrella have been stated. The result considered in this article is the answer to the following three important questions in compiling the educational content and applying it to the Islamic Thought textbook 1: What should learners know, what should they do and how should they be? Since the answer to these questions is one of the concerns of experts in curriculum development, especially with the trend of interdisciplinary education, paying attention to them should be one of the requirements of writing textbooks. It should be mentioned that the comparative work done in this article has no noteworthy research background.

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.

Intention as a mentally process have a important place in ethics. In order to analysis of the intention and checking in the role of its semantic, ontology and valorization in morality has been paid attention to two famous philosophy that’s mean Allameh Tabatabaee and Michael Slote. So the role of intention in moral agent and action and its relation with character has been explored. At the end, similar approach understood regarding definition of the intention in both. But about the role of semantic, valorization and ontology of intention have been seen differences in morality. This suggests their difference in the content of their thought.

Though Mulla Sadra believes that soul plays all causes he falls short of mentioning the factors influential on the causality of soul. To play a cause, the soul is under the influence of certain factors including temper, character and psychological traits. Temper is something different from soul; psychological traits which consist of knowledge, free will and power are the origins of actions and character is the psychological traits deeply rooted in the soul. Each factor has its own bearing on the causality of soul. This article aims to study how these factors influence the soul and whether or not the soul can influence back these factors if it intends to do so. Such studies can lead to new results in matters like education.

A religious manner of life affects all aspects of outlook, emotion and character. As is understood by Islamic system of morality, there is an unavoidable connection between religious deeds and spiritual qualities. Some of the qualities are of important effects on human deeds. As one of these moral evils, parsimony changes one`s outlook, emotion and deeds and, therefore, turns his/her life style to a non religious style. In the paper it has been intended to study human life style with a document and library-based method consequents of parsimony in three levels of outlook-perception, emotion-sensation and character-deed. The question of the paper follows as: what may be counted as consequences of parsimony in religious life style? Pessimistic view to God and future, ignorance, unsafe sensations, disorder in social communications and supporting irrational deed may be regarded as the consequences of parsimony in one`s life style.

Utilitarianism has undergone a variety of refinements since the early twentieth century. Modern utilitarians have attempted to address the criticisms by proposing their new interpretations of ‘maximization’ and/or ‘the good.’ It has brought about a vast variety of different and irreconcilable types of modern utilitarian approaches such as the ‘actualist/possibilist’ distinction, the ‘objectivist/subjectivist’ distinction, the ‘action-based/character-based’ distinction, the ‘maximizing/satisficing’ distinction, and the ‘hedonist/preferencist’ distinction. These distinctions are responses to the following questions about ‘maximization’ and ‘good’: Are the values that should be regarded in determining which option is the best, ‘the values of what would be the case were the agent to carry out the option’ or ‘the values that are possible for the agent in an ideal situation’? Is the moral quality of a feature of agency determined by ‘actual consequences’ or by what the agent ‘expects’ or ‘intends’ to be brought about by her actions? Is ‘the greatest good principle’ a criterion for evaluating ‘all features of agency’ or just the agent’s ‘actions’? Is the right action what ‘maximizes the good’ or what ‘satistices the good’? Which one is the sole intrinsic good: ‘pleasure’ or ‘preference’? This paper ‘describes’ and ‘analyzes’ the various approaches to different types of utilitarianism.

The present paper reviews and analyzes Plato's view on moral development. Although contemporary psychologists conducted the first scientific research on moral development and its relationship with intellectual development, historical evidence shows that it was Plato who first discussed the concept of moral development and its relationship with intellectual development. As a virtue-oriented philosopher, Plata explains his theory about moral and epistemic development through a normative perspective and regards moral development as the result of multilateral development of man's existential dimensions, while psychologists descriptively discuss about the way of mind development, man's moral judgments and their interrelationships. Considering virtues as the thrust of his theory, Plato tries to promote personal character by using the methods which are based on suggestion, habit, imitating models and narrating exemplary narrations in low stages of education, and deal with the development of the power of thinking and vision through teaching mathematics and dialectic in higher stages, so that an individual will be capable to differentiate correct from incorrect and actualize the correct. The present paper seeks to study the nature of moral development in Plato's view based on his moral and epistemic theory, and elaborate on the most important philosophical foundations, principles, factors and methods of his educational method.

In addition to his famous theoretical works on cognitive powers, moral principles and the power of judgment, Kant has studied man from a historical and pragmatic point of view. Kant's anthropology, wich he calls pragmatic, consists of special doctrines and recommendations that I attempt to describe and assessment some of them in this aricle to We will know in this inquiry that Kant have believed the man is difficult subject for studying and have insisted on discourse to fortify his cosmopolition approach in anthropology. Is man good in nature or evil? Who must teach the man? These are a number of matters that Kant's view on them have explained and assessmented in the essay. Finally I present a few critical remarks on Kant's anthropological principles and views.