جستجوی مقالات مرتبط با کلیدواژه "moral education" در نشریات گروه "ادیان و عرفان"

The present article deals with the analytical study of moral education and self-actualization in the thought of Mencius, one of the greatest sages of ancient China and one of the most important commentators and promoters of Confucianism. Mencius's thought is based on the knowledge of man, and in addition to the knowing human nature, abilities and talents, it shows the way of their actualization, so that transform a man into a wise and perfect human being. Mencius considers human nature to be inherently good and believes that what the humanity of man depends on for growth and prosperity are four feelings, known as "Four Beginnings" that must be recognized and flourished, so that a potential man become an actual man. These Four Beginnings are as follows: 1). Feeling of pity is the beginning of kindness; 2). Feeling of shame and modesty is the beginning of conscientiousness; 3). Humility and decency is the beginning of observing rituals and ceremonies; and 4). Ability to distinguish between right and wrong is the beginning of wisdom. Like the four members of his body, every man has inherently all of these four existential seeds, and whoever denies them is like one who paralyzing himself by his own hand. But on the contrary, if a person can fully nurture and flourish these four seeds, he achieve perfection and wisdom. These beginnings are neither learned nor acquired; but they are gifts that Heaven/Ti’an has put them in Human Mind/Heart to be the defining characteristics of human being compared to other beings.

"Moral education" is one of the most important issues for human perfection and ultimate happiness. Therefore, all religions and denominations have paid a special attention to this topic, especially by defining religious rituals for their followers. The question of this article is to examine the similarities and differences between Catholic and Shiite religious practices in terms of their moral education. In order to answer this question, using descriptive-analytical method and using Catholic and Shia religious sources as well as the works of some researchers, I have investigated and analyzed the Catholic and Shiite religious rites in terms of moral education and their similarities and differences. Therefore, I have studied the four rites of "Baptism", "Confession", "Marriage" and "Holy Communion" from the Catholic religion and the four rites of "Martyrdom", "Repentance", "Marriage" and "Prayer" from the Shia religion. I found many educational similarities between these rituals, but there are also many differences as well. Shia religious rites have a significant superiority in terms of moral education, and having all the positive aspects of Catholic moral education, it lacks their weak points.

In this article, after spelling out the semantic domain and explaining the ethical and aesthetic efficacy of imagination, we will focus on its specific function in the development and development of the art of excitement. The result of this attention and analysis is that imagination, as an area that always acts as mediator, determines its intermediary role in relation to the art of expectation, and determines the field of development and development of this art in the moral and aesthetic dimensions. It provides its own. Thus: a) The imagination in its existential function provides the basis for the promotion of the art of expectancy from the material realm to the divine world. B) From the epistemic point of view, it is also a good idea to screw the art of expectation from the sensible world into a reasonable world. C) In the semantic aspect, imagination is a place that employs intrinsic meanings along the apparent meanings and transfers these inner meanings to the art of excitement. In all of the three functions above, imagination is the basis for the ethical education of the audience, and reflects this education by focusing on the themes of love and virtue in the art of excitement.

Present article examines the factors that affect the pilgrim's in terms of education and ethics. There are up to five factors. The first is the belief and faith in the one being pilgrimed as a prophet or as an Imam. The second one is the pilgrim's love and passion for the Imam or prophet, and in fact, pilgrimage does not make sense without having true passion. The third factor is the personality and the position of the one being pilgrimed. The fourth factor is the pilgrim's enjoyment of previous preparation through avoidance of sins and seeking forgiveness for their past sins. The fifth factor is also the feeling of being in the presence of the one being pilgrimed, which is strengthened through techniques such as seeking entry permission. ‡›™‘”†•