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

The concept of human rights has been respected in all cultures and many laws have been established in this regard, and it is not necessarily exclusive to the contemporary era. With the credit that literature is the manifestation of culture reflected in the context of society, the examples of human rights can be seen in it. In the field of Persian literature, Ferdowsi in his Shahnameh, while dealing with various literary issues, also spoke about human rights and ethics issues. In various verses, he has repeatedly protested the shortcomings of human rights and moral anomalies and called his audience to observe them directly and indirectly. In order to realize this goal, Ferdowsi has made innovations, one of which is the cultivation of perfected personalities to explain human rights. In this research, referring to library sources and descriptive-analytical method, Ferdowsi's view in Shahnameh in relation to the moral foundations of human rights, especially social justice and human dignity, has been analyzed. Also, in order to present a new reading of Ferdowsi's humanitarian opinions, a reference has been made to the provisions of the United Nations Declaration of Human Rights.

From Ferdowsi's point of view, establishing justice and social equality is one of the most important duties of those in power in society. Also, they should respect human rights and in this way set the grounds for the realization and learning of other citizenship rights. The comparison of Ferdowsi's approaches in relation to social justice and human dignity with the United Nations Declaration of Human Rights shows that Ferdowsi's opinions are presented with more detail and, unlike the Declaration of Human Rights, which is presented in a general and transient manner, it is more inclusive.

In this article, which deals with the intellectual examination of human dignity in the method of punishing criminals from Plato's point of view, an attempt is made to examine the intellectual and philosophical grounds of the method of punishing criminals and the role of human dignity in it from Plato's point of view, who, according to many experts, is the greatest philosopher in history. It has been human, to examine and discuss. The findings of the research indicate that according to Plato, in the sense that common sense refers to punishments and discipline, the topic of punishment in dialectic is elevated to the truth. So, the Platonic dialectic on this matter, by removing malice and attributing actions to the gods, they choose this correct part according to their opinion that the criminal commits the crime because of his ignorance and not his cruel will. has been And in a way, he holds the criminal responsible and points out the fundamental teaching that no one does evil by choice if he knows, and if someone knows good and bad, he does not choose evil. Therefore, the role and effect of human dignity can be clearly seen in this issue. Therefore, according to philosophers, knowledge is enough for virtue.

The view of each of the important humanistic schools on the category of "human dignity" is considered one of the important and basic theoretical foundations of those schools and remains in a fluid spirit that is current in each and every belief of these schools. The purpose of writing this research is to explain the criteria of human value. In the world, from the point of view of Islam, it is against the idea of ​​humanism. This article, using library data and documents in a descriptive-analytical method, categorizes the verses of the Qur'an and the hadiths of the Ahl al-Bayt (PBUH) about human dignity and its origin and requirements. The findings of the research show that in the attitude derived from the Qur'an and hadiths, man has a natural (formative) dignity that is related to the type of humanity, and he can also realize his existential talents in the path of truth, from the value (acquired) dignity ) to benefit. As long as the title of human being with the components of natural dignity such as soul, reason and free will is true for man, he will have natural, natural and social rights.

This article explains the status of human dignity in jurisprudence and legal arguments. The purpose of this research is to examine the jurisprudential-legal status of dignity in the compilation of law. Thus, I have first discussed the relationship between dignity and law, and the status of human dignity in the process of deduction of jurisprudential rules using a descriptive-analytical method; and as an example, I have briefly discussed its application in the intentional termination of the life of human and fetus in the form of euthanasia and abortion. The result of this research is that Shi’a jurisprudence is text-oriented, not dignity-oriented, but God has observed human dignity and sanctity in the Divine decrees. Therefore, one can claim that when an issue is either a case of the “principle of bara’ah” or the “principle of dignity”, the evidences on human dignity  as a primary principle - is prior to the evidences of the bara’ah principle; although the principle of dignity is valid as long as there is no contrary ijtihadi reason. Considering the harmony of the Divine decrees and human sanctity and dignity, one can interpret the literal meaning of the evidences of this principle similar to the literal meaning of other religious texts; for example, according to the implication of these evidences, the affirmative steps of intentional termination of life regarding abortion and euthanasia are not permitted.

Thomas de Conanque is a contemporary Canadian philosopher who has published many books and treatises and has done a lot of research in the field of philosophy. What is important for De Koninck is to preserve human dignity in any field and any position. According to him, it is important, above all else, is the preservation of human value in every field, from medicine, economics, and politics to education. Many other philosophers and writers such as Aristotle, Plato, Hegel, Saint-Exupéry and Shakespeare are among the guides of De Koninck in the formation and dissemination of his philosophical ideas. He also conducts research in understanding the philosophy of education, especially about children and adolescents. What this philosopher shows us is that the philosophy of education is not only related to the present and the 21st century, but since the ancient Greek, there has been thought and investigation in this matter and it has been necessary; But it should not be forgotten that it has always been changing and the surrounding environment has challenged it many times. Multiple phenomenes are involved in the philosophy of education. From human body and biology to his soul and emotions. Also, there are various tools to teach science as best as possible, such as music or literature. In this research, an attempt is made to understand the ideas of this contemporary philosopher about the philosophy of education, to find out how to provide a deeper, more stable and more useful education.

The famous Norwegian pacifist Johann Galtung considers violence to have three sides: direct, structural and cultural. Cultural violence refers to a type of violence that is allowed in the context of a culture and its perpetration is not considered negative and inappropriate, and also is the cause or justification of other types of violence. In Galtung's view, culture includes ideology, religion, language, art, etc. In this article, in accordance with Sadra's intellectual system, we will deal only with the theological aspects of culture and ignore other aspects. Religious violence is a form of cultural violence in which a "religion" legitimizes violence. The view of the perpetrators of such violence is knowing oneself as the absolute right and considering others as the absolute void, which leads to the sanctification of violence and intolerance of others. The present article aims to show that there are effective principles for reducing this type of violence in Sadra's intellectual system. In addition to rejecting epistemic pluralism, Sadra believes that most human beings will benefit from salvation in the hereafter - which is considered a kind of salvation pluralism. Such a view, by broadening the tolerance of others paves the way for the reduction of religious violence, and in Galtung's words, cultural violence. Also, the inherent dignity that Sadra bestows on human beings is a strong obstacle to religious violence. In addition, man's vast divine mercy and being the caliph of God cause human mercy to outweigh their anger towards the creatures, and as a result, violence gives way to peace and friendship. The impossibility of compulsion in religion is also one of Sadra's intellectual principles in this regard. These principles can be deduced from the principles of the authenticity of existence, gradation in existence, the concoimtance of existence and goodness and the substantial motion.

In the Islamic and international legal system, interference in the internal affairs of states is prohibited based on the principle of non-interference. An exception has been made based on principles and criteria according to this principle. This study examines the most important principles of the legitimacy of intervention from the Islamic point of view on referring to jurisprudential and legal sources to explain and develop the concept of intervention by mentioning similar cases in the international legal system. The purpose of this study is to make greater compliance and interaction of the principles of intervention legitimacy with the existing laws in the international legal system and the emerging issues in the world today. This study is introduced principles of human dignity, the jihad of invitation, defense of the other people, and the principle of collective security, defensive jihad or legitimate defense and intervention according to the invitation or contract as the most important principles of the legitimacy of intervention by using descriptive, and analytical study.

The most important factors of difference in criminalizing behaviors, punishments, and the manner of their implementation are differences in the type of attitude of Islam and material schools towards human beings, law, right to life, freedom, and fundamental human rights. Some have argued for Islamic punishments in light of the ideological foundations of humanism and Western human rights, and some see them as denying fundamental human rights. The contradiction that seems to exist between them and certain punishments is eliminated, by carefully examining the semantics of each of the fundamental human rights and considering their origin, this study uses a descriptive-analytical method to explain the rights of "life, dignity, and freedom" from a legal and jurisprudential point of view and indicates that these punishments have been imposed in order to preserve and realize these natural human rights and should be implemented. Therefore, many of these suspicions are due to the lack of accurate understanding of arguments, causes, and conditions of limited punishments and it becomes clear on reflection and accuracy in their philosophy such punishments are in no way inconsistent with human rights, and the difference in this regard is due to differences in worldviews and anthropological attitudes.

The main issue of the present study lies in the fact that God does not need man`s worship, but why did He command him to humiliate Himself? The answer is that humiliation before God is the very dignity and transcendence of man. This claim has been studied by philosophical explanation and descriptive-analytical method and has been proved by quoting verses and hadiths. This study has been founded on the philosophical teaching of  fully dependent existence of the caused in relation to its cause. While explaining this issue, it is explained that man is the act of God and of a fully dependent existence; And just as the existence of a relation is fully dependent on the existence of its corresponding independent cause, so the knowledge to the existence of the former is based on the knowledge of the latter. In this study, we come to the conclusion that man, by receiving the creational and legislative humiliations by God, becomes acquainted with the truth of his relationship, and consequently with the independent and needless nature of God. Since the realization of the present knowledge has no meaning without an existential unity of the knowing and the known, he finds a conscious existential connection with the independent existence of God and attains divine honor.

Considering that the Islamic Republic of Iran has been founded on the basis of Islamic principles and one of its main objectives is the revival of human dignity and respect for citizenship rights, the present study is conducted to investigate the impact of the Islamic Revolution on raising the public awareness of citizenship rights and human dignity.

In the current research, a descriptive survey method was employed. The statistical population is included all students of Islamic Azad University of Tabriz during the academic year of 2018-2019, and 384 students were selected by cluster sampling. The data collecting tool was a researcher-made questionnaire with validity of 0.83 and reliability of 0.87. Descriptive statistics mean and standard deviation and inferential statistics of single sample t through SPSS23 software were used to analyze the data. 

 The findings of the research indicate that the Islamic Revolution in raising public awareness of the citizenship rights and human dignity has played a positive role.

 The Islamic Revolution has promoted citizens' awareness of their civil, political, social and economic rights. According to the results, it is suggested that the national and local media will be more concerned with introducing citizenship rights based on the principles of the Islamic Revolution. 

One of the major challenges of our time in medicine, genetic measures on humans is the subject among researchers .Genetic actions are the same as those on the human genome that has undergone a number of new developments in the field of genetics and has positive and negative consequences, and ethical issues related to genetics are issues arising from the advancement of emerging techniques in the field of genetic engineering. And since it has caused concerns about human interference in the nature and nature of human beings and the creation of artificial and pre-designed humans, which could have a serious conflict with the status of the abundance of humanity and its inherent dignity; The different technologies of this new technology are confronted with issues that challenge some ethical principles., including religious scholars, especially scholars of Shia and Sunni Basvalat faced many and researchers have also explained the position of jurists in especially do genetic research and the fundamental principles relevant to the review moral opposition genetically deal in this way with a close examination of the issue found that Islamic law differently because the license limit, Jvazmtlq, the sanctity of the primary and secondary on the issue that finally Limited license theory is accepted and all the arguments of morality Opponents of genetic measures, have been violated.

The relationship between religion and politics in the thought of Imam Ali has been an ontological and consistency column of the relationship between society and government. However, this framework, in symmetry to the pattern of realism in the intellectual system of Imam, is, as a concept, effective in creating legitimacy, participation, and advancement in the political system that can be planed, understood and labeled. In the framework, the process of conceptualizing realism by relying on rationality in two levels of thought, with emphasis on concepts such as human dignity, the right to choose people, the implementation of justice and the necessity of the state; and at the level of behavior with an emphasis on the political action of the Imam in determining the caliph, Adoption of arbitration and coexistence with religions will be formulated. This paper tries to achieve two important goals by applying Skinner's interpretation theory: On the other hand, the concept of realism can be understood in the thoughts and behavior of Imam Ali and, on the other hand, the effectiveness of realism in the balance of the part and the coherence of social forces are measured. Obviously, achieving these goals involves the implementation of a range of concepts and subjects. As a result, it is important to understand the framework of the discussion of the plan. 1) Attachment of Realism to Rationality 2) Relevance of Realism with Ideal 3) Conceptualization of Realism 4) Positioning of the environmental conditions and social contexts of the target.

The human dignity is among the fundamental topics in the series of issues of practical philosophy. The importance and necessity of this topic and its special position in resolving philosophical issues, especially the anthropological issues, has caused many thinkers – including Emanuel Kant and Martyr Mutahhari as two influential personages in the realm of Western and Islamic philosophy – to pay special attention to it. In the present article, we have used descriptive-analytical method to explore the views of these two thinkers. The findings show that Kant and Mutahhari agree that the man has an intrinsic value that distinguishes him from other creatures and that human dignity is not acquired just by perfection of his theoretical intellect. However, there are disagreements in their criterion for human dignity and mechanism for its actualization.

Citizenship rights in every platform are based on a set of principles, which are the main foundations of each of those rights. Civil Rights in Islam are based on fundamental principles, whose recognition can give us a precise framework. Using the descriptive-analytical method and referring Islamic resources, this paper extracts the most important of these principles, and then exposes its ruling logic. The foundations such as the principle of "the Absolute Divine Sovereignty", "preferring the otherworldly interests to the worldly one", "the priority of the spiritual life", "human dignity", "justice", "appropriating behavior", "expediency" and "correlation of right and duty" have a fundamental impact on the citizenship rights. The Islamic government is responsible to pay attention to these principles in the framework of framing the rights of citizenship and putting them into practice in society, because neglecting these principles would undermine civil rights.

Referring to the fundamental and universal principles of human rights, Allameh Jafari believed that the divine religions, and at the top of them, Islam, are the culmination or peak of human rights. The comprehensiveness of Islam is evident and obvious in explaining rights and duties from its attitude to human being as "universal man" in the form of "universal face". Referring to natural roots of five bases of universal human rights, he believes that they believe that Islam and the West have an "eighty percent" agreement on human rights. Islam also emphasizes the principles of the right to life, human dignity, education, liberty and equality and in some cases, including Islam's specific look at the definition and value of humans, there is a twenty percent difference between Islam and the West. But in Kant's thought, the rules of human rights are “priori” rules of practical reason. Kant says fundamental rights are "universal". Allameh accepts these rights and emphasizes on the necessity of their adjustment according to the norms of other cultures. The Kantian human rights are rooted in reason, not revelation because they are derived from the text of Protestantism, which has led to the secularization of the religion. Kant's utopia in the form of the "Commonwealth Society" is the product of such an approach. Religion does not play a role in Kant's human rights and it is moral absolutely. While human rights in terms of Allameh Jafari come from the revelation and they are conformed to religion despite being ethical. The paper will present the points of sharing and differentiation between Allameh and Kant by focusing on the concept of right.

The most important issue that occurs after a state change is through a process of disorderly progress towards stability and comprehensive development. Some lawyers in the field of international law have long believed that this is due to the implementation of mechanisms that are based on human dignity And ethics, and they call it the process of transitional justice. This process is a prerequisite for achieving lasting peace, providing justice and human dignity in countries that have witnessed massive crimes against humanity. But in terms of the concept of transitional justice and its implementation methods, due to the newness of this concept and the variety and sometimes the mechanism of conflict, there is no consensus among the experts in this field. The difference in view in many cases has led to a different implementation of the transitional justice process. In this article, various views of this area and its effects on the implementation of transitional justice are discussed.

From the distant past, Human and Recognition of his aspects has been considered by Thinkers in the field of religion, ethics, philosophy and mysticism, but this issue has a special place, from the perspective of Mulla Sadra, who has explained this doctrine with regard to religious, moral, philosophical and mystical approaches. In his philosophical approach, which is more related to the supernatural aspect of Human and his competences, the principle and truth of Human has an integrity and unity that includes, not only all the anthropological, the animal and vegetable levels, but it shows all the facts. In this comprehensive anthropology, which is justified only by the intellectual Foundations of Sadra, Human embraces a wide range of existents, from the weakest to the strongest and he can lead to his own competencies worthy and the succession of God, with Knowledge, the insight and the good ethics, which in the natural course of movement, shapes his identity and of course, Put yourself on a decreasing trend and will suffer great loss. Since the view of Human and his place affects in all aspects of their lives and to influence the direction, Because of the importance of philosophical foundations in the humanities, this paper attempts to research Sadraee anthropology, as one of the most important theoretical Foundations of "education", with descriptive- Analytical method, and to point the possible consequences in this connection.

One basic challenges in main work establishments lies in lack of moral rules and lawful income. Studying the category of man-smuggling on the basis of moral roules, one may understand its depth and complicated nature. Such subject as man-smuggling is a special and destructive case in global trade. Incorrect perception of the relation of trade to ethics and ethical principles may be known as such an important and wide disorder that clearly oppose human values and dignity. Evidently any solution for opposing and controlling the fatal problem of man-smuggling in global trade would need an ethical analysis of such transactions. Being established with an analytico-descriptive method and an ethical approach, describing present conditions, presenting some cases of statistics and explaining some grounds supporting the problem, the study has not deemed measures and dicisions made by international institutions to be effectual and has known the real solution as paying attention to Islamic educational and ethical principles in three aspects of insight, desirability and behavor.

Hand-kissing is a kind of interpersonal and social behavior indicating the symbol of love or respect and special attention toward a person. Due to its pre-post intentions and much self-awareness, this action is regarded as a formal behavior and has a deep meaning. Its social consequences and epistemic origin have leaded it to gain a special position in Islamic teachings. Islam accepts limited, systemic hand-kissing action because it is influenced by social preferences and tendencies and also has cultural nature totally. There are two important features in Islamic teachings to confirm hand-kissing: to protect human dignity and to have a particular place in the meaning system of monotheism. Its manifestation in Muslim society during Imam's time met above-mentioned twofold conditions. However, one cannot result from historical reports and Islamic narrations that this behavior has dominated other kinds of love or respect expressions