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

Religion is a great divine gift that is given to humans by God's chosen ones, and since then, since there is an influence and depth in it, human life has acquired a religious color. But since religiosity is connected with the truth of human existence and his life, this research has examined the truth of religion and religiosity based on a new theory, and analyzed the components of religiosity. Finally, due to the fact that functions of important topics related to this category with intra-religious religion have been explained to explain the valuable functions of religiosity for the individual lives of religious people.Religion is a great divine gift that is given to humans by God's chosen ones, and since then, since there is an influence and depth in it, human life has acquired a religious color. But since religiosity is connected with the truth of human existence and his life, this research has examined the truth of religion and religiosity based on a new theory, and analyzed the components of religiosity. Finally, due to the fact that functions of important topics related to this category with intra-religious religion have been explained to explain the valuable functions of religiosity for the individual lives of religious people.

Degrees of Religion and Religiosity based on Sayyid Ḥaydar Āmulī’s OpinionsAs one of the pioneers of Shīʿī ʿirfāni, Sayyid Ḥaydar Āmulīspeaks of the ḥanīf religion or Islam, which is the unit truth of all religions. According to his opinion, this unit of divine religion, in the first place, and its religious people, in the second place, has a hierarchy; Therefore, On the other hand, this religion can be divided into two parts the outward (ẓāher) and the inner (bāṭen) and on the other hand, it is divided into three parts sharī'ah, ṭarīqa and ḥaqīqa. This paper aims to criticize and investigate the application of this division in all areas related to religion, such as levels of religiosity, levels of religious people, authorities of religious scholars, and sources of religious knowledge. Sayyid Ḥaydar Āmulī’s concern is to establish harmony and reconciliation between sharī'ah or fiqh and ʿirfān, as well as between the Twelve Imams of Shia and the true sapients (ʿārifīn), by showing the different levels of religion and religiosity. Based on this, in this article, we come to the point that the truth of religion is a unity truth with levels of gradation and length that are inseparable from each other and each level complements the other level. The method of the research in this article is fundamental and theoretical in that it deals with a thought and epistemological issue and uses the method of rational reasoning and analysis.

In the present study, Mostafa Malekian's view on the compatibility of rationality and traditional religiosity is examined. Hence, first the definition of rationality and its types is expressed from his point of view, and then we explain two conceptions of religiosity from his viewpoint: traditional religiosity and critical religiosity. Next, we discuss the compatibility of rationality with either of these two religiosities. Realistically and pragmatically, Malekian finds rationality incompatible with traditional religiosity, but he proposes another kind of religiosity, which fits under "critical religiosity" and calls it "spirituality". In his view, rationality is not only compatible with spirituality, but essentially requires it. In Malekian's theory of "rationality and spirituality", only those theoretical teachings of the religious scriptures are accepted which either the intellect affirms definitively or have an epistemological preference, or although there is no epistemological preference for their own benefit or their opposite, their acceptance has beneficial consequences for the individual. Moreover, only that part of the practical religious teachings is practiced, which helps to reduce one's suffering.

Present research is conducted to determine the impact of family, religiosity and commitment to traditional value (modernization negation) on employees’ work ethic in Ilam Petrochemical Company. It is an applied study in terms of its purpose while in terms of methodology, it is survey-type explanatory one. Its population consists of all staff (n = 226) in Ilam Petrochemical Company determined by sample volume table of Cohen and Krejcie & Morgan. A questionnaire is used to collect relevant data. Work ethic with C. Petty’s inventory (1990), modernization and family with structured questionnaire, religiosity with Glozari’s summarized questionnaire (2000) were measured by Cronbach’s alpha and stability ratios of 0.82, 0.81, 0.79 and 0.76 respectively. The results from data analysis by regression test and path analysis indicate that based on religiosity and commitment to traditional values, family forecasts almost 40% of changes in employees’ work ethics. Likewise, family, religiosity and modernization negation have direct and indirect impacts on work ethics.

The following treats humanism and its problematical relation to humanity, religiosity and its ideological meanings, against this ideological illusion that humanism is the replacement of God by human being, that which is considered as the anthropocentrical foundation of humanities. It specifies humanism firstly as the historical phenomena in Italian at the beginning of modern time. Secondly, its literary signification as "human" and "humanity", will be debated, that which is used in countless usages. It includes the third ideological meaning as in Enlightenment, that centralizes the mankind place in the world in opposite to God.Humanities, nevertheless, emerge from Humanism as historical phenomena, i.e. from studia humanitatis and its different synonyms as unofficial pedagogic program that was widespread in Europe. It would be factually forgotten with making the termini "Humanism" and "Renaissance" in 19th century, in so-called "the age of Ideology". Thus, it would be opened up with countless ideological meanings of humanism in future, including its secular or religious meaning.Heidegger's Letter on Humanism as a Reference Text will be first discussed as certification for European common historical understanding of Humanism until middle of 20th century, thereupon as the philosophically most important critique on humanism.Also, humanism is in no way the anthropocentrical foundation of humanities, but they are only historically intertwined. Moreover, Humanities hasn't developed in contrary to natural sciences since the middle of 19th century unlike to common belief.

The meaning of life is one of the most important issues that has always been discussed and given that it is only human being who cares about the meaning of life, it shows the importance of addressing this issue, so the purpose of this prediction study is the meaning of life based on moral intelligence and religiosity among male students of Shahid Bahonar University of Kerman in 2018.

The population of the study was all male students of Shahid Bahonar University of Kerman who were selected through available sampling method and the sample size was 300. Data were collected using the Steger Meaning of Life Questionnaire, the Lennik & Kiel Ethical Intelligence Questionnaire, and the Glock & Stark Religion Questionnaire.

The results showed that there is a relationship between meaning of life and moral intelligence (0.36) and religiosity (0.19). Also, moral intelligence and religiosity account for 15.3% of all changes in meaning of life.

Therefore, it is suggested that in order to increase the meaning of life in individuals, especially students, it is necessary to promote their moral intelligence and religiosity in order to prevent possible psychological problems in the future.

In this research, the relationship between social capital and religiosity among the students of Yasouj University has been studied. The survey method was used and the sample size included 400 students selected through multistage cluster random sampling. The data gathering tool was a structured pre-existing questionnaire whose validity was confirmed by experts and whose reliability was also evaluated using Cronbach's alpha coefficient. The results showed that there was a direct and significant relationship between the amount of religiosity and the amount of social capital. The result of this research showed that social capital has a significant synergy with the variable of religion, which has a cohering ability, and each of them strengthens the other.

One of the consequences for organizational spirituality based on the Islamic values is organizational citizenship behavior which is doing those actions that are more than routine tasks but are useful for others and the organization without any expectation. The aim of this study is to explore the interrelationships among organizational spirituality criteria based on Islamic values and organizational citizenship behavior in medical devises industry using DEMATEL technique. For this purpose, in the first step, 11 criteria were identified including 4 criteria for organizational spirituality and 7 criteria for organizational citizenship behavior. DEMATEL technique was applied based on the opinions of the 22 experts. Results advocated the important role of Religiosity and individual spirituality in improving organizational citizenship behaviors. Further the results confirmed the significance of positive thinking, alignment with values, trusteeship, work with meaning and sense of solidarity in the organization.

The study was performed to find the relationship between religiousness and meaningfulness of life among BS students of Bushehr Islamic Azad University. Data were collected through the Shiaee Zand Religious Questionnaire (2005) and the meaningfulness of life Serajzadeh and Rahimi (2013) with a reliability coefficient of 0.83 and 0.79 respectively. The sample of the study inluded 328 people and its Data were analyzed by correlation and regression tests. Findings showed that religiousness had a positive and direct relationship with meaningful life. Ethics in religiosity and the goal in the meaningfulness had the highest correlation with meaningfulness of life and religosity respectively. The mutual effect of religiosity and meaningfulness of life on each other was also confirmed. The greatest impact in ethics was on value and the least in lawful laws on the matters related to justice. To increase the interrelationship between religiosity and meaningfulness of life, religiosity should be promoted from the level of Islam to faith.

Spirituality is one of the distinct factors of a person's characteristics and influences person's social situations. Spiritual norms will also influence corporate's financial reporting. The purpose of current study is to review the impact of Spirituality on financial reporting irregularities.
This is a descriptive-correlation study. Statistical population of the research is all companies listed in Tehran Stock Exchange that had accounting restatements during 2007 -2012. Among 205 questionnaires, just 110 cases were completed. A questionnaire performed for gathering information. Data were analyzed by multiple regression analysis.
Results show that spirituality attitudes of managers have positive impact on financial reports and it leads to qualified reports.
Result of the study indicates that spiritual social norm is a mechanism for reducing conflict of interest and in the absence of external monitoring acts as a good monitoring tool for companie's reporting behavior.

The aim of this article is to extract dimensions of religiosity in Quranic verses which is made possible by analyzing the qualitative contents and Grounded theory. Findings show that faith and good deeds are two fundamental dimensions of religiosity and by them man gets promoted from potentiality to actuality or from deficiency to perfection. By internalizing the theoretical dimensions of religion, the formed faith appears and accordingly the second dimension of religiosity namely good deeds will appear. Although, there is a close and interdependent relationship between faith and good deeds, faith is constantly prior to it, because the good deeds are the result of faith. Due to this bond, if faith forms, the good deeds certainly will appear only from faith. On this basis, man is a creature with authority and the right to choose who is responsible for his development by two dimensions of faith and good deeds.

Generational religious changes are among the fundamental issues in transitional societies. Explaining this issue, most research works are based solely on macro-structural approaches. In addition to studying the macro approaches, the present research emphasizes on the minor range phenomenon such as family, and through comparing clerical and non-clerical families, seeks to expound the role of family- religious components in explaining the generational difference in terms of religiosity. In this research, the survey method and questionnaire technique were used to collect data. From among all the clerical and non-clerical families in Qom, with at least one child between 18 to 29 years old, 390 fathers and one of their children were selected through multistage cluster sampling. The research findings show that, in addition to the significant relationship between generational difference and variables of parents’ religious compatibility, father’s knowledge of the importance of religion, and religious socialization, in clerical families, the generational difference in terms of religiosity is significantly lower than that of non- clerical families.

Al-Ghazali and Averroe's controversy deals with whether or not religion is compatible with reason. Having illustrated the intellectual differences and similarities of al-Ghazali and Averroes, the author has examined the efforts of the two thinkers in welcoming or rejecting philosophy in the field of religion. He has also dealt with the grounds and reasons for that controversy between them. One of those reasons is the fact that the Mutazelite movement of modernism flourished in Avicenna's peripatetic philosophy. Avicenna mingled peripatetic philosophy with Platonic approach which as some structural ground paved the way for Averroes to oppose al-Ghazali. It can also be said that the socio-political circumstances of Averroe's time opposing philosophy occasioned that conflict. Accordingly, Averroes was being disturbed by the people of his time; therefore, by the criticism of al-Ghazali he tried to defend himself against the raised allegations. As a matter of fact, al-Ghazali and Averroe's controversy was occasioned both by a socio-political cause and religious doctrines in originated from the two structures of fideism and rationalism as two long-lasting opposing schools in the world of Islam.

To understand an issue well and thoroughly is superior to an attempt to investigate that. The present study is to describe the fundamental variables in Islamic University according to Supreme leader.
The present study is a qualitative one since the data is qualitative in nature. And also the study is a primary research.
The finding s of the study point out that spiritual perfection is one of the Islamic universities traits which consist of 12 components: religion-orientated God seeking, believing in God oneness, leading role of clergies, to want help of God, the holy book-the Koran- reading and interpretation, commitment to the principles. Prayers, avoiding materialism, Hejab, believing in Ghaza and Gadar( destiny and providence), promotion of good and prevention of evil , Entezar (waiting for Imam Mahdi).
The authors of the research conclude Islamic students and scientists long for knowledge, and science is an endless fact that the great creator is the highest level and the origin of that fact. Therefore, according to the Leader all the students and scientists activities should be in accordance with the origin of perfection, and this is the most important spiritual components of an Islamic university

According to the claim of some contemporary intellectuals rationality and spirituality are among the non-ignorable needs of mankind; while religiosity not only is not a human need, but also is an obstacle against the encounter of some human needs. Religiosity is not consistent with rationality; and, because one cant give up rationality, inevitably one must put aside the religion-based spirituality. In this concise article, only one part of this claim is examined: the claim of inconsistency of religiosity with rationality. It will be explained that religiosity in its universal meaning, is neutral in relation to rationality and irrationality. Although religiosity demands complete obedience, it does not demand a blindly and unreasoned obedience. What is inconsistent with rationality, is a blindly and unreasoned obedience, not a complete obedience.

Al-Ghazali was one of the Islamic scholars who was concerned to revival of religious teachings. In Ihya’ ‘Ulum al-Din، he tried to provide a pattern in this regard for the believers of his time. In this article، authors Attempt to discuss effects of religiosity with emphasis on psychological views of al-Ghazali. For this purpose، al-Ghazali’s ideas which has been expressed in four parts of Ihya’ ‘ulum al-din as ‘Ibadiyyat، ‘Adat، Munjiyat and Muhlikat has been debated under the titles of epistemic، spiritual، emotional، moral and social effects of religiosity. Knowleldge based religiosity، depends on the answers to existential and Interpretative questions. For Believers، Saviors of religion (Munjiyat)، In addition to the elimination of evils (Muhlikat)، help to create positive emotional feelings. Ethics has a crucial role in religiosity. Believers in their lives، must try to acquire moral virtues and avoid moral vices. In al-Ghazali’s thoughts، religion provides happiness for believers both in this world and in hereafter.

The study of essential and accidental elements in religion is known an important discussion in philosophy of religion and modern theology entailing lots of consequences and results. From the statement of this problem، there have always been pros and cons on this issue explicating different aspects of it. The paper deals with feasibility of division of religion and religiosity to essential and accidental elements from Allameh Tabatabaie’s viewpoint. He confirms the essential and accidental existence on the one hand، and on the other hand، he rejects it. Proposing definitions of “religion” and “essential and accidental elements”، he believes that religion has essentials and accidentals: religion’s essentials demand submission to God، and its accidentals include instructions and religious teachings through which submission is occurred.

The necessity of complying with ethics principles in accountants’ decision making process makes it very important to study the factors influencing ethical accountants’ decision making. This study is aimed at examining the potential relation between materialism، outward and inward religiosity and accountants’ ethical decision-making. This is a descriptive and correlation research. The statistical population of the survey consists of all accounting students in universities located in the city of Tehran. A sample composed of Two hundred and fifty nine accounting students were selected randomly from the population. Data were collected using a standard questionnaire. Firstly، data were assembled using factor analysis and then hypotheses were tested using regression method. The results show that all three factors including materialism، outward and inward religiosity and the ethical judgment of people are significantly related with accounting students’ ethical orientations. While، ethical judgment and inward religiosity are directly related to ethical orientations، “outward religiosity” and “materialism” are inversely related to it. Considering the direct relationship between people’s ethical orientations and their inward religiosity and ethical judgment، as well as the importance of ethical behavior of accountants، it seems that، the propagation of ethical principles grounded on religious teachings in the accounting syllabus may improve the commitment of accounting students to their ethics principles.

As fiqh and morality cannot be established without proving the beliefs, beliefs are among the most important issues of every religion. There have been long and heated discussions among theologians about the means for recognizing the beliefs. One of these discussions is related to the possibility or impossibility of imitation of beliefs i.e. referring to a religious authority. The question that arises is can one refer to religious authority and act according to his verdicts? If possible, to what extend? The following paper seeks to come to correct conclusions as to whether or not imitation of beliefs is possible and demonstrate its limits. Using a descriptive-analytical approach, the paper first discusses and then criticizes the leading views and proofs given in this regard. It seems that imitation regarding secondary religious teachings is allowed, provided that one uses reasoning and refers to authentic traditions.

As one of the most important components of the order and stability of social system, the idea of social security is of special interest to thinkers today. The sense of security is of particular importance, particularly for women, who form half of the society. In the meantime, religion which represents a symbol of social solidarity plays a fundamental role in promoting the sense of social security. The main aim of the present paper is to study the relationship between religiosity rate and sense of social security among the women in question.This study is a social survey, in which a questionnaire and interview for gathering data. The statistical population includes all the women in the stage of liveliness who live in northern and southern Tehran. The research findings explain the relationship between religiosity rate and sense of security. They make explicit that there is a significant relationship between religiosity rate and sense of security among the women living in northern and southern Tehran.