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

With the emergence of the new subject of "social history and lifestyle" in the West and the East, Iranian writers and researchers also studied the social history of the Iranian people, which resulted in good works. The research topics in this area were clear to some extent and the researchers paid attention to some parts of this history focusing on the social life of people. The lack of this type of research in the field of social history and lifestyle of Ahl al-Bayt and Shiites was noticed by the students of the field, and using the structure of studies on social history and Islamic lifestyle, some treatises were compiled in this regard. The result of such studies led to the addition of four units of social history of Shiites to the curriculum of the specialized centers of the Qom seminary in the field of Shia history. In other educational and research institutions of religious sciences, special attention was paid to the course of social history at MA and PhD programs, and finally, in addition to expert training, the students of the Qom's seminary wrote books, articles or master's and doctoral theses with the title “The social history of the Shia” and took an effective step in introducing their customs, symbols, lifestyle, relationships and social systems.

One of the most important sociological, psychological, and theological issues in the contemporary world is "lifestyle". The significant point here is the role of worldviews in forming, dividing, and explaining the lifestyle. The divine and material worldviews divide the lifestyle into two important types. The subject matter of this article is the role of monotheism, as the most important foundation and infrastructure of Islam, in the lifestyle. This paper has answered these questions using a descriptive-analytical method What is the role of belief in God in people's lifestyles? What are the main characteristics of a monotheistic lifestyle? Is there only one type of monotheistic lifestyle or one can believe in different types of it? The results of this article show that monotheism completely changes the lifestyle and a believer's lifestyle is completely different from a non-believer’s lifestyle. Moreover, a monotheistic lifestyle leads to an optimistic view of the world and life, a profound and comprehensive understanding of the human being and the world, balance in life choices, deep pleasures, a coherent system in life, superior knowledge and values, rational action in life, making the immeasurable aspects of affairs measurable, creating the capacity of having superior choices, and directing the choices. Finally, the monotheistic lifestyle has different levels, so we are not faced with only one type of monotheistic lifestyle.

With the advancement of technology and the emergence of new entertainment and the importance of entertainment in today's human lifestyle, entertainment has been proposed as a human right and not just an optional activity. Whether or not entertainment is considered a human right from an Islamic point of view, and if this right exists, what is its position in the system of human moral rights, is of great importance. The leading research with descriptive analytical method seeks to clarify this position. In this research, we came to the conclusion that from the Islamic point of view, entertainment is considered a right in the system of human moral rights, and this right is an innate right and one of the natural rights of man. Therefore, the need for entertainment is not an illusory and induced need and it is rooted in human nature and its place is to the extent that it does not harm the basic human responsibilities, including work, social, family, political responsibilities, and above all religious responsibilities, and causes rejuvenation for be these responsibilities.

The purpose of this study is a comparative study between the goals of the Qur'anic lifestyle and modernity, which distinguishes between the two and explores the results and consequences and benefits and fruits of each to be a guiding torch for every questioner and seeker of truth. For this purpose, by emphasizing the descriptive-analytical method and using library tools and scientific-religious approach, we studied the teachings of the Holy Quran and the views of modern thinkers. The main achievement of this research is to analyze the efficiency and results by stating the main differences between the goals of the two so that each scanner can choose more consciously and more easily and walk the path and achieve eternal life.

The Concepts of ethics and lifestyle are distinct but they are closely connected in real subsistence. Lifestyle is a set of behavior patterns that are derived from belief system, moral dimension, individual and social identity. Negligence in correcting the belief system of the moral realm may give rise to the negative consequences in lifestyle. To recognize the logical outcomes and consequences of the moral paradigms of Mulla Sadra and Darwinism and their impact on lifestyle, the present research with an analytic documentary method seeks to introduce the effective foundations of lifestyle to the thoughtful reader. Therefore, the reader may decide to improve his moral and belief systems. The paper’s findings show that Darwinian ethics cannot fully support its own implications and consequences while the consequences of Mulla Sadra’s paradigm in ethics provide reasonable principles which can be discovered and applied in real life.

A sound lifestyle depends on doctrinal and philosophical principles such as rationality, spirituality, moderation and the like. With Western scholars, rationality is interpreted as a means for meeting material needs, capitalism, negation of metaphysical power, opposing religion and religious devotion; therefore, it cannot be used as the foundation for a sound religious lifestyle. However, were rationality regarded transcendent and comprehensive, it would lead to a progress in all dimensions of individual and social lifestyle thus to the realization of Islamic civilization.     In their paper, the authors have explained transcendent rationality and its deference from current rationalities. The characteristics of such rationality are clarified at three levels. At the cognitive level, they are: maximum use of the sources of knowledge, truth-centeredness, security, peace and certainty, the authority of logical rules, consideration of well-founded science-data, the choice of best explanation, reliance on self-evident knowledge, and demarcating borders between the scope of experience and the revealed and philosophical teachings. At the moral level, they are: a wide system of values, internal coherence, capability of rational explanation, considering both good act and good intention of the agent, and that the system of values is hierarchical. At the instrumental level and livelihood, they are: purposefulness, the choice of proper means for aims, the choice of rationality in the case of different probabilities, considering the expected profits, and moderation. The adopted method is analytic-descriptive.

Lifestyle dominates the social and individual conduct of people in a society and, depending on the ideology and worldview of each school, adopts different manifestations. Mysticism and Islamic politics are closely intertwined which emerges in social and individual lifestyles. Employing the theory of rationality and spirituality, the present research intended to discern the quality of the relationship between mysticism and politics in modern and Quranic lifestyles of the modern Man. After explaining the theoretical concepts and political-mystical dimensions and characteristics of the faithful lifestyle through a descriptive-analytical method and analysis of the Quranic verses, it was concluded that the Quranic lifestyle denotes the close affinity between mysticism and politics while maintaining the due weight of servitude and rationality, livelihood intellect and consideration for resurrection and spirituality and management in the heart of the faithful life. However, in the “modern man” lifestyle by Mustafa Malekeyan, secularism overshadows the social emergence of mysticism and spirituality. In fact, the author of the theory of “rationality and spirituality” reduces mysticism to an individual, non-religious and non-divine spirituality and tries to harmonize these two seemingly contrasting concepts. In fact, this theory is an attempt to engender relaxation, hope, and happiness in modern man and deter his deprivation from mysticism and spirituality at the expense of sacrificing religion and servitude in the way of livelihood intellect, which, in turn, eliminates the possibility of the relationship between pure mysticism and politics in lifestyle.

Foundations of insight are one of the most important factors that influence a person's behavior. Modern man's lifestyle is the result of a change of attitude towards concepts such as God, religion, man and existence, and this change of attitude is also a product of some epistemological foundations such as subjectivism and the originality of mathematics. Subjectivism gave the centrality to the human mind instead of objective facts by giving originality to the knowing agent. The result of subjectivism, the centrality of man in existence, the replacement of man instead of God, epistemological idealism, value idealism, negation of the authority of religion, religious and moral tolerance, individualism and an exploitative view of nature and man, each of which, in a way, have directed the foundations of the western lifestyle. On the other hand, the originality of mathematics also popularized quantitative attitudes in the analysis of qualitative concepts of human sciences, and after that, precise mathematical concepts were considered the only criterion of truth, and intangible and immeasurable concepts such as the basic concepts of religion were considered invalid. The consequence of this attitude was to consider religious and moral values meaningless.

Spirituality is an inner impulse and impressive factor with the Islamic lifestyle. Due to the rise of deviated movements of mysticism and the spread of their misleading lifestyle, it is necessary to explain well-grounded and rational spirituality as per Imamiyyah doctrines and its tie to some of those doctrines such as Ahlulbeit’s authority over creation. Spirituality may come out of one’s belief in the authority over creation, since it has its roots in the proximity to Allah as the zenith and outcome of genuine spirituality. One’s belief in the authority over creation is the starting point of one’s movement towards spirituality and its criterion for assessment. The indexes of such spirituality are: that it is comprehensive, that it has its source from divine revelation, that it produces movement, and the like. Impressive samples of Ahlulbeit’s lifestyle in various aspects are: being mindful of God, sincerity, imploring for assistance, morality, justice and equity, coming together over the sovereignty, and paying attention to the causes of social spirituality.    The method of collecting data is library references and of their processing is description, analysis, and examination.

The present article is an attempt to depict the role of religious training in preventing the social damages and offer some appropriate solutions for them. Social networks constitute the main factors of values, beliefs, and outlooks, for they can change the views and conducts of people as they wish. The aim of this article is to study the impact of religious training in preventing the social damages and also explain the nature and characteristics of technology. The method of this work is based on analytic-documental studies and is an applied study. It is concluded that the function of social networks and cyberspaces are so strong that they can bring human societies under their influences and draw them away from their vales. Thus in order to protect them from the negative consequences of social networks we should replace the intellectual foundations of western technology by some religious foundations for a life style. A religious training with a monotheistic view in individual and social life considered to be the most important element in preventing the side-effects of social networks. Religious training can put forward certain lifestyles that could protect man from lapsing into such problems. The present article is an attempt to offer some suggestions for confronting with the side-effects of educational centers. Obviously, those societies that approach educational system for controlling and warding off social problem turn out to be successful.

Most of daily life of human takes place in House. However, in contemporary Iranian housing has been paid less attention to religious lifestyles ontologically. This study first examines the concept of lifestyle and the concept of privacy; then the impact of these concepts with the ontology of house architecture is examined. For this purpose, the social stratum of clerics has been selected because of their greater adherence to religious teachings. The method is qualitative research and its practical procedure is completing questionnaire by clerics. Findings show that the approaches proposed by Western thinkers in privacy should be consistent with Islamic ontology and religious lifestyle. In fact, by incorporating religious lifestyle into both the ontology of traditional Iranian housing and Western housing theories, it is possible to design suitable housing for an Iranian family.

Promoting ethics in the organization not only creates a favorable environment to increase productivity but also beyond the organization will play an effective role in society. Therefore, the purpose of this study is to investigate the relationship between lifestyle and work ethics of accountants working in the executive apparatus.

The present study is applied in terms of purpose and descriptive research in terms of data collection, which has been done by survey. The statistical population includes all financial employees of the executive bodies of Birjand city, according to Morganchr('39')s table, out of 178 people, 118 of them have been selected as a sample. In order to collect the required data, a standard questionnaire was used and to analyze them, correlation analysis using SPSS 20 software and structural equation modeling using PLS were used.

The results showed that the professional ethics of accountants is affected by their lifestyle. Also, the gender and work experience of accountants have a significant relationship with the relationship between their lifestyle and work ethic.

Since ethics in accounting is as important as other disciplines, it is necessary to promote and institutionalize ethical principles among members of the profession. Also, considering that observing work ethic improves the behavioral conditions and lifestyle of individuals and ultimately leads to the growth and development of societychr('39')s economy, it is suggested that serious attention be paid to the work ethic of accountants in the dimensions of their lifestyle in the executive apparatus

Lifestyle is a very important concept that is often used to express lifestyle. The purpose of this study is to determine the relationship between "lifestyle" and "professional ethics" of teachers.

The present study was conducted by descriptive-correlation method. The statistical population includes all primary school teachers in Noorabad (N=394), which through Morgan table, 194 teachers were selected as a research sample using stratified random sampling. The research instruments were "Lifestyle Scale (LSQ)" and "Kadozir Professional Ethics Scale". Data analysis was performed using Pearson correlation coefficient and regression.

The results showed that there is a significant relationship between lifestyle and dimensions of professional ethics.

Based on the results of the present study, it can be said that improving the lifestyle among teachers can increase the level of professional ethics in them.

The present study aims to investigate the possibility and necessity of Imam Khomeini's political lifestyle.

The present article is a desk research based on the analysis of the data obtained from Imam Khomeini's works. First, a definition was presented for political lifestyle by outlining the most important factors affecting the realization of political life and then, the feasibility of this style in the political life of Imam was studied. In the next step, the realization of the political lifestyle had been explored through investigating the mystical status of this style.

The realization of political lifestyle required the individual’s certain intellectual beliefs, recognition of the most important political tasks and goals, and ultimately realization of the style in the political life. In addition, the emotions and environmental conditions of the individual that has a style must have a synergistic relationship with his beliefs and perception of politics. Also, adaptation of the style by the audience and the followers of the individual having the style was the ultimate condition for possessing the style. 

Imam's political lifestyle was one of the most prominent styles of this area. The realization of style was rooted in his jurisprudential and philosophical attitudes, but its necessity in the realm of political life and in founding and the leadership of a democratic divine revolution stemmed from his mystical status.

The cognitive and non-cognitive basics and fields determine formation methods and fundamental methodology of theories and thoughts of scholars. Khajeh Nasiraldin Toosi, have explained the most expanding arguments regarding the house planning following Avicenna; though he never dealt directly the cognitive and method basics of such planning. This research aimed at explaining Khajeh Nasir’s methodology in house planning as well as to answer this question that on what cognitive methodology Kahejh Nasir had relied for house wisdom? The method Khajeh Nasir took in this planning discusses the fundamental methodology where a set of orders, musts and must not’s and duties are given for organizing prosperous and ideal life emphasizing various basics and methods including religion, civilization, wisdom, ethics ,and goal orientation and traditionalism and sentimentalism. His cognitive methodology is a decisive aid for guiding family and achieving the worldly and hereafter prosperity and emphasizes Islamic and traditional lifestyle. This research investigates Khajeh Nasir’s method in house planning through an analytic- descriptive method and points out its influence on the lifestyle.

Lifestyle has played an important role of the literature of the humanities of the West, especially in recent centuries. However, there is a little history of the introduction of this concept of its new perception in the literature of Islamic studies. In fact, the prevalence of lifestyle has been more with the suffix "Islamic'' in Islamic countries, including Iran. Thus, "Islamic lifestyle" is a conceptual structure in which all three words "style", "life" and "Islamic" should be considered. The Islamic term "lifestyle" refers to the essential distinction of this type of lifestyle, from rival or similar styles. Thus, the Islamic lifestyle logically has special reflections in the realm of communication, especially in the realm of human interactions of fellow human beings. This study arises the question based on this distinction that what are the principles of the interaction with "people" in the Islamic lifestyle and its cognitive origin from the perspective of the Holy Quran? The result of study was done using the descriptive and interpretive methods that the Islamic lifestyle based on visual dimension it is the idea of sharing in creation, man has innate dignity and the natural differences between men and women and in the dimension of action it is based on principles such as the rule of law, governorship, trustiness, collectivism, the priority of morality over rights and like them.

Philips is a scholar with a non-cognitivist view toward religious beliefs. Suggesting the fallacy of the sublimity of religious language, he believes that this language is non-referential and non-descriptive, and separates the true being from the rational being in its statements. This article shows that in his thought system, for the religious language to be descriptive it should never try to prove the existence of God and other religious parameters independently from the religious context, because it is the religious lifestyle that gives suchlike beliefs their meaning and existence. From Philip’s viewpoint, discussions about God and other religious topics entail allusions to their referents, although these referents are not external phenomena, but rather, are realized in Faithful’s lifestyle. He accepts the descriptive and referential nature of the religious language within the boundaries of the religious lifestyle, and this, of course, is what distinguishes him from other analytical philosophers of religion. As a result, some discourse analysis philosophers in the domain of the philosophy of religion have put forth the following criticisms against his viewpoint: the inaccuracy of making a distinction between the logical existence and the true existence of God; the rejection of the reality of religious elements based on Philip’s positivistic principles; and the failure to prove the inability of the ordinary language to talk about the metaphysical issues.

The concept of lifestyle is one of the new concepts used in the field of sociology, psychology and cultural studies. Lifestyle is about human behavior. Today, there are two general approaches to lifestyle, a sociological approach that is most influenced by Max Weber, and a psychological approach influenced by Adler. The emphasis on the element of behavior in the concept of lifestyle is the common element of both approaches. Lifestyle or way of life is referred to as a set of relatively stable behavioral patterns that are influenced by the insights and values of human beings in terms of behavior objectively manifested. Islamic lifestyle can be considered as an independent knowledge which has relations and links with ethics and value concepts. These ratios can be considered in two distinctions and subscriptions. The present paper, using the documentary library research methodology, seeks to infer and disclose the distinctions and mutual services of these two knowledge.

The lifestyle of Amir al-Mu'minin Ali (as) in economic affairs can be regarded as the most complete way of life for Muslims. A method in which neither the public interest is shadowed by self-interest nor the economic pressures and imbalances can stop its progress. This method, which is based on science, production knowledge, and hard work, changed the livelihoods of Imam and Bani Hashem, with the intelligence of Amir al-Mu'minin, and has had many favorable effects in various fields. Perhaps the most important and desirable effect of Imam Ali (as)'s lifestyle are relying on production or endogenous, maintaining capital and utilizing fruits. These features have led us to study and analyze economic issues related to Amir al-Mu'minin (as) to adopt the resistance economy with the economic conduct of Imam Ali (as) by analyzing his economic decisions in the field of production and business.