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

According to the verses and Hadithes, time is one of the most valuable things that a person benefits from in his life. Life is an opportunity and time that is considered as one of the most important divine blessings, for which man is responsible and wasting it will lead to punishment. Given that in the viewpoint of some thinkers, time is an unreal thing, and on the other hand, time, assuming its existence, is a non-optional phenomenon, the question that is raised is how the human responsibility towards time is justified? Analyzing the nature of time from Mullah Sadra's point of view, this article tries to explain philosophically the responsibility of man towards time. The hypothesis of the discussion is that achievement of beatitude, which is the goal of human creation, depends on paying attention to time, life and not neglecting it and using it as much as possible, and in this sense, time is not only an optional matter and a duty, but rather the only way to human beatitude is to use this great blessing that God has given to man. Paying attention to this point can show the reason for the necessity of this discussion.

Existentialism is a philosophical school based on freedom, choice and responsibility that seeks to define the originality of human beings. This line of thought and philosophical attitude is reflected in the plays of Beckett, the French-Irish author of the 20th century and the winner of the Nobel Prize for Literature in 1969, including Happy Days. Beckett did not have a political position. He was independent and did not talk about his works. Therefore, everyone interprets his works from their own point of view, and some people who do not know him correctly think that Beckett is a hopeless person and his works are ambiguous.This research shows with a library, descriptive and analytical method Beckett seeks to criticize the stagnation and passivity of man by describing the human situation in the play Happy Days. most people, despite being free, avoid thinking, trying to advance society and accepting responsibility. Without any will, they have no desire to become and change their own and others' lives, and with laziness and ignorance, they accept exploitation and colonization. Beckett, like other existentialists, sees the growth and liberation of a person in self-improvement, awakening and will power.

This research aimed to examine the three issues of cognition and responsibility before God and the "other" and their accountability, based on the Allameh Tabatabai and Levinas’s approaches. The method of this study is comparative and analysis of the positions of agreement between these views. Per Allameh Tabatabai, God is infinite and a man is finite; Therefore, it is not possible to know the nature of the Supreme Being. Responsibility before God is also at the heart of other responsibilities to the others, and the secret of this responsibility is rooted in the inherent poverty and dependence of man. Although this responsibility is optional, it is an option that one should accept. Given God's absolute ownership, no one can rebuke him. From Levinas' point of view, it is not possible to discover the identity of the "other" by knowing the concept. The consistency of the subject depends on the "other" and has an infinite responsibility to him. A responsibility that the subject is completely passive in accepting and like a hostage who has no right to blame the "other". Accordingly, despite the differences between the characteristics of God and the "other," a close correspondence can be established between the two.

The corona virus has affected the lives of many people around the world and has caused physical, psychological, economic harm to human societies. Individuals' attitudes toward the sufferings and problems of those with the disease, and all sufferers in general at this time, are different, and this difference is due to differences in the views in confronting with others. According to Kant's philosophy of ethics, moral judgment is independent of any evaluation and is opposed to Consequentialism. According to Kant, the will of man as a rational being is a moral factor and the source of necessary law. According to Kant's duty-oriented approach, the moral act is merely to act with the motive of duty, and other motives have no place in it. From the perspective of Levinas, on the other hand, morality challenges the subject's spontaneity in confronting with the epiphany of the "other" face. The foundation of morality is in confronting with the "other" and involves infinite responsibility. Man's compassion for others is rooted in his infinite and asymmetrical responsibility to "the other." Kant's moral duty and responsibility for Levinas in the face of coronary suffering has its own effects, implications, and consequences.

Emotions,as one of the areas of emotional tendencies,play an important role in the arousal of human behavior.MullaSadra believes that man has an insight structure that consists of components related to each other that are toward the end.These ends have a deep sense of emotion in terms of youthful and emotional actions.Whether emotions are of a nature or a link to human actions,the two main questions of the research are ahead.MullaSadra,by proving existence,love and authority,considers the true emotions of the inner one that provokes the interests of affairs and behavioral actions appropriate to them,for thenature of emotions has an acquired role.Incontrast to the socialist philosopher,believers are not merely emotions and emotions,but they form the human consciousness structure Purposeful and meaningful,therefore,whatever we do (consciously)is influenced by emotions,and the condition for the realization of these emotions is the same.In fact,they believe that emotions are associated with belief, that is,for example,we are happy to be happy with our behavior,and that we feel good.We are responsible for this behavior.Its the responsibility of our emotions and emotions that make us love, hate,and because we choose our emotions.Therefore,in the article, we are ready to give a descriptive-analytical overview of the more specific views on the cognitive nature of emotions,shows a dramatic impact on the approach of these two philosophers,which is somewhat dim in existing research,and onthe other hand by comparing their views In the way of similarities and differences,we will achieve an acceptable answer to the question of what the role of emotions in human behavior is.

The point of this paper is to compare substitution from the perspective of Levinas and the replacement sympathy as two approaches in facing the other. Sympathy, as one of the moral issues, is a way of paying attention and understanding the anxiety, worry, or need of others, which occurs consciously and with the recognition and replacement of the other. The substitution from the perspective of Levinas is also in relation to the “other” and outlines the scope of the subject’s responsibility towards him. In the beginning, Levinas’ subject imperially reduces the other to himself, but in the face of the “other,” he pays attention to the irreducibility and dependence of the consistency of his nature on it. In this way, the infinite responsibility towards the “other” becomes apparent; a responsibility that is formed before any kind of consciousness and self-consciousness and in a more passive space than any passivity, and its scope extends to the substitution of the “other” and expiation of the “other.” In the shadow of this infinite responsibility, substitution is distinguished from sympathetic and empathetic replacement. Sympathy, which has been described as a virtue in many moral systems, is a form of altruism through which an actor, by entering into the worries and sufferings of others, replaces himself in a scene of their pain. This replacement is based on knowing the other and imagining his position and ultimately transforming the other into another me. Accordingly, some have introduced sympathy and benevolence as the basis of morality (see Hume, 2009, 499-500) and by emphasizing the essential role of compassion in human moral life, an argument is made on compassion as a pillar of morality. (Schopenhauer, 1903, 171). Levinas also speaks of substitution in several places in his work, which is defined as a replacement in sympathy in relation to another. In other words, replacement in sympathy is the product of the relation between the actor and the other, and substitution in Levinas is based on subjectivity, which is itself based on the relation between the subject and the “other.” This paper wants to provide a comparative analysis of the subject’s substitution in Levinas with the concept of replacement on sympathy.Of course, although the concept of “other” in Levinas’s thought is different from the other in sympathy, the relationship between ‘replacement’ (taking the place of) and ‘substitution’ in the two can be examined; for although in Levinas’s view the position of the “other” is defined beyond the essence of the subject and in sympathy after the stage of essence, substitution in Levinas can be proposed in terms of rank later than the stage of essence.‘Substituting the other’ in Levinas, unlike “replacing the other” in sympathy, while excluding cognition, changes from another level of understanding the other to the position of expiation of the other, and such a change is justified by the explanation of subjectivity.No independent research has been done on the relationship between the replacement in sympathy and substitution with the “other” in Levinas, and no analysis has been provided in this regard. This paper, in order to analyze the relation of replacement as one of the principles of sympathy and substitution proposed in Levinas, first defines sympathy and examines the other’s place in it, and then in order to achieve the concept of substitution in Levinas’s thought, examines concepts such as subject, saying, said and responsibility from his point of view.

Assuming responsibility for other human beings has been amongst ethical issues which is underlined in different ethical schools of thought and justified through various argumentations.  The current research is an attempt to investigate this issue in the light of the normative theory of divine command and enjoy the divine books to answer this question that why Man is required to feel responsible and benevolent toward other human beings. Accordingly, major reasons and components of this issue are explained in keeping with the divine books. It was revealed that God is the primary source of human responsibility toward others. The incentive of divine promise, divine love and giving thanks to the most beneficent as well as human resemblance to God and His succession on the earth  as a divine creature are amongst major reasons and components in theories of divine command which motivates Man toward feeling responsibility and benevolences for others.

The relationship between the free will and the philosophical rule of "causal determinism" is one of the issues that have been the subject of controversy among Islamic thinkers, theologians, and philosophers. Well-known Islamic scholars do not consider causal determinism in conflict with this rational and necessary law, but some theologians, including Al-Ghazâlî have considered it contrary to the free will. Therefore, the focus of this research is to study and research the works of the prominent thinker of the Islamic world and the great Ash'arite (/æʃəˈriː/; Arabic: اشعریه‎ al-ʾAšʿarīyah or ٱلاشاعره al-ʾAšāʿirah) theologian (Al-Ghazâlî) to study and evaluate his theological thought about the relation of the free will and causal determinism. In this article, after explaining the concepts of the free will, causal determinism and will, the basic motives for denying causality in Ghazali's intellectual system have been examined. In general, it turns out that Ash'arite thought has overshadowed all of Al-Ghazâlî's theories and has led to his various orientations in all matters, including the free will. According to Al-Ghazâlî, believing in the rule of causal necessity requires the limitation of divine power and the deprivation of human free will and the free agent and the compulsion of God in his actions. Therefore, in answer to the main question of the research, that is, from the point of view of Al-Ghazâlî, is it possible to combine the belief in the causal determinism and the free will the free agent or not? It can be said that in Al-Ghazâlî's thought, human free will cannot be combined with causal necessity or determinsm.

Explanation of the nature of business documents such as checks, promissory notes, and bills of exchange great help to improve business relationships because play a key role in the business transactions of individuals and financial institutions. A commercial paper is a marketable and negotiable document. Despite all differences, commercial papers have some features in common. In this study, we examine different views on the nature of commercial papers in a descriptiveanalytic manner while trying to introduce the common features of commercial papers, for instance, showing the debt, negotiability, preventing obtaining extra security, differentiability of character, unconditionality, issuing a writ of security for the relief sought, and joint and several liabilities concerning commercial papers. This section explains nine views of the nature of commercial documents, such as cession of claim, advocacy, draft, agency theory, theories of conversion of commitment, and unilateral commitment, theory of trust and theories based on the dual nature of the commercial document, independent's view means guaranteeing its fulfillment despite the survival of the debt owed by the principal debtor and his responsibility.

Negligence has been considered one of the moral vices. Accordingly, while many people are oblivious (10: 92), the Almighty Allah has asked people to do not be among the heedless (7: 205). Given the difference between the perspective of Islam and psychology in the concept of negligence, determining its features based on Islamic and psychological sources will reveal other aspects of negligence. This paper seeks to determine the components, factors and the ways to deal with negligence based on Islamic sources. using an analysis method, and focusing on the Holy Qur’an and the collections of Tradition as well as the other Islamic texts, this paper analyzes the attributes and components of neglect. The findings show that, there are seven theoretical components and six ways to deal with neglect.

We interact with our environment depends on our understanding and attitude it. This interaction can be based on relational hegemonic subjective view between human, the environment and the creatures, as we see in modern thought, a relation which is the underlying cause of creation and aggravation of contemporary environmental crisis. In contrary, another relation can be considered according to which human, confronting the world, does not intend to dominate the world and the environment but possesses a relation based on familiarity and kinship to the world, the nature, and environment. Among contemporary thinkers, Heidegger’s thought refers to a relation to the environment based on which environmental crisis can be overcome. His thought endows rational credit to the issues in this area. It is shown in this article that Heidegger’s thought about the reality of the existence and the dwelling can change our view to human’s relation to himself, the world, and his understanding of each of them. Therefore, based on the concept of dwelling and referring to the meaning of the earth and the nature in his thought, it is examined another way of the confrontation of human and the environment and the earth, a way based on the nature of dwelling according to which human has a relation to them in the position of a maintainer and inheritor of the earth and creatures.

Today, the introduction of legal and ethical arguments in the field of remote sensing, given the widespread use of this science in many areas, is very necessary. Additionally, in many cases, we need maps or information that is derived from remote sensing Judgments and judgments are issued on the basis of this information. We also mentioned the specific features of remote sensing. We found that in this system See ethics because of the diversity of people involved in it has been difficult in the field of legal liability based on fault, because the elements are selected and far in remote sensing, this theory more acceptable course have models set up key elements that determine the fault, the The prediction of a loss, the rationality of the injured person, and the power of bargaining against the involved.

In the system of the Islamic Republic of Iran, the most important area of oversight is the oversight of the rulers, since the harmful effects of leaving it far outweigh the effects of the abandonment of people's control over the people. Obviously, if we consider the government responsible for public order, the government's oversight of the people is more important than the other one. Legally, the oversight of the state and the governments is the duty of all citizens, and everyone is obliged to do the duty of good and forbidding the wrong both to the brokers and to the laws and regulations if they violate the rights of the people. These teachings should be accompanied by a precise explanation of the theoretical and practical boundaries so that it can produce a very useful and fruitful function. In Islam and the Islamic Republic, responsible government officials, orbital ethics, trustworthiness of power, error and inerrancy, and acceptance of republicanism, are the reasons for the oversight of power. This oversight does not accept any restrictions on government and government officials; rulers, governors, and Muslims with all of their high status are not excluded from this monitoring; in spite of this, Islam has established its social method and laws based on morality. It has focused on educating people based on ethical standards. The enforcement of laws has also led to moral education. This executive guarantee, like the internal police, is constantly and completely hidden in secret, unobtrusive, and inaccessible to human beings and prevents misconduct and error. Among the principles of supervision of people in the government in the constitution of the Islamic Republic is based on the principle of the eighth commandment to the famous and non-denominator, which is one of the social laws of the Islamic religion, which is obligatory on the basis of society, and the basis for the prevention and acceptance of this jurisprudence Islamic holy religion is the creation of a sense of public responsibility and universal supervision, in order to ensure the implementation of religious standards and to avoid the prevalence of corruption in society and the reform of affairs.

Some theistic existentialists define human inner talents in relation to human dignity, and emphasize on such aspects as human free will and responsibility. Allameh Tabataba'I, as a Muslim scholar, regards human dignity as being connected to theism. Human free will is one of the similarities of the two approaches, with the difference that Allame, unlike the existentialists, does not play an independent role for human free will. In the view of Allama, human dignity is conceived in relation to the Origin, while for existentialists there may be found little role for human connection to God and all things are founded upon human will. One of the most important aspects of Allameh's view is the consideration of human nature in the realization of real dignity. As viewed by Allameh, human natural development needs a plan and such a plan should be based on religious and revelatory teachings. On the contrary, existetialists have viewed religious teachings as limiting human free will and freedom. This article compares the approach of the theist existentialist philosophers and Allameh Tabatabai`s in the field of human dignity, and tries to show their similarity and difference.

Man is a being who can manipulate nature and creation. His manipulations are various in kind and type amongst which is manipulating the genes of living organisms. This manipulation is subsumed under genetic engineering which is a set of methods that are used to change the genetic makeup of the target cell through transfer of new or synthetic genes from DNA in a way that the target cell not only inherits newly received characteristics but also transfers them to the next generation. In this way, genetic engineering is aimed at manipulating and interfering the life and nature. Therefore, from this angle, this science is faced with a variety of (philosophical, theological, juridical, legal, ethical, etc.) ambiguities and challenges delving into which requires sophisticated theoretical underpinnings on top of which is anthropological foundations. Man and anthropology are associated with genetic engineering and genetically engineered products: First, Man is the agent and doer of the manipulation. Second, Man is, in part, the patient of genetic engineering and third is that Man is the consumer of transgenic products. Considering the aforesaid issues, a variety of questions are framed such as what is the type of human’s interference and manipulation in nature and creation, what is the boundary of this manipulation and interference and what consequences are associated with it and finally does these genetic changes and modifications influence other dimensions of human beings such as mind, cognition, nature and behavior? The current research is an attempt to answer these questions using anthropological and religious underpinnings.

Usually, mysticism is conceded as a kind of seclusion and avoidance of people, but this paper, shows that this notion is completely incorrect. To reach this goal it studies the definitions and mystical teachings. At least, the social presence of the mystic, in some stages of Islamic mysticism is advised. To illustrate the social mysticism, this paper evaluates the components of the presence of mystic in society as well as his social actions. It also studies the theoretical mysticism and historical evidences in this regard, to clarify that, the social presence of the mystic and assuming responsibility for the people's guidance is one of the stages of mysticism providing the fact that the mystic is aware of the advantages and disadvantages of the people. Therefore, ignoring the social conduct of mystic and just grabbing on two initial trips of Asfar Arbia, neglects a large part of the mysticism. Mystical stages, including "people", "generosity" and "expansion" in Manazil al-Sairin of Khwaja Abdullah Ansari represents that, the "binding knowledge and responsibility" of the mystic in community has been focused on the early works of Islamic mysticism.

"Freedom" and its boundaries have long been considered by humans. As a limiting factor for human’s freedom, "responsibility" has also been discussed by philosophers of ethics. Ayatollah Misbah and Jean-Paul Sartre are among the philosophers who have focused on these two issues. Since one of these two philosophers is a Muslim and monotheist, and the other one belongs to the atheistic school of Existentialism, they naturally have many disputes and disagreements about man’s "freedom" and "responsibility". Sartre considers man as equal to freedom, and argues that the only state in which man is not free is when he cannot be free. He also believes in a global responsibility for man. On the other hand, Ayatollah Misbah emphasizes on human’s freedom and believes in a variety of responsibilities for human. Given the great difference between the views of these two philosophers, the present paper examines their views in a comparative way.

Maturity is a period of life that divides human life into two parts: the first part consists in childhood that ranges from the embryonic life and ends up in maturity. This period enjoys its own rules and rights including the right of life, the right of education, and subordination as adumbrated in the religion. The second period marks the period of responsibility and is indeed the continuation of a movement or is a kind of turning point and every man in the course of his life will enjoy vindication of rights. This issue changed into a controversial issue among the jurists in the case of girls. With reference to certain traditions (riwayah) some people consider 9 as the age of maturity, while some others oppose this view and argue that such verdicts are not compatible with the facts and consider 13 as the age of maturity. Again there are some other people who consider such criminal liability in such period of life as the violation of human rights and stress on 18 as the age of maturity. The author of the present article seeks to substantiate the popular view. Drawing on some philosophical presuppositions he considers it as a natural phenomenon and is of the view that it is for jurists to unveil it. The opposing view also have been criticized and considered it as against the rights of child.