جستجوی مقالات مرتبط با کلیدواژه « affection » در نشریات گروه « اخلاق »

It is from the point of view of Imam Khomeini. The research method is descriptive-interpretive and based on documentary data. First, first-hand information sources related to the research topic were identified and then purposefully studied and analyzed by content analysis method.The findings of the research show: 1. Ghazali's mystical moral education is not based on the teachings of the Ahl al-Bayt of infallibility and purity, but the basis of Imam Khomeini's mystical moral education is monotheism and governorship and is based on the teachings of the Ahl al-Bayt of infallibility and purity. 2. Ghazali's method of mystical moral education is strict, extreme and outside the rational and religious standards, but Imam Khomeini's method of mystical moral education is accompanied by rationality and is documented and bound by the holy sharia. 3. Ghazali's method of mystical moral education is individual with worldliness, isolation and isolation, but Imam Khomeini's mystical moral education is individual and social and it can be said that his approach is morality and mysticism and the need for both epic and war on the other hand. . 4. Al-Ghazali's view on mystical moral education towards the followers of the pure view of pure submission and obedience to why and why, but this view in Imam Khomeini's mystical moral school is only about the infallibles (peace be upon them).

Social life is a necessity for mankind and his felicity depends on his manner of social coexistence, thus, one cannot be indifferent about the manner in which to coexist with others and to live with others in just any way. Yet, the question is raised here that what is the best way in which the felicity of the majority of mankind is achieved, and what is the most important characteristic that would guarantee a felicitous coexistence of human beings? The method that is presented to mankind by the Quran is a moral coexistence. The Quran calls the people to observe the ethical values in their coexistence so that it would lead to the training of the members of the society and the synergy of moral virtues. In this method of coexistence, the peacefulness of the social interactions is not the most important point; rather, the most important principle here is the moral excellence of the members of the society. The most important factor for training and the establishment of moral values is affection, for affection creates a sense of sympathy among the members of the society and molds the society into a single body. What is meant here by affection is the kind of sentiment that would decrease social vices and would increase virtues and it is a kind of affection that is called the “affection in the cause of Allah” and the “affection for Allah”. In other words, it is a benevolent affection which originates from man’s affection for the absolute goodness, i.e. Allah Almighty. Moreover, since the purpose of such affection is to pave the way for moral training, it takes various forms to fit various circumstances and different social groups; thus, it sometimes takes the form of adherence and approval, and other times, it realizes in the form of disapproval, just as the affection of a doctor causes him to disapprove of and hate the sickness in the body of his patients. Based on the teachings of the Quran, the affection of the Prophet of Islam (may Allah bless him and his descendants) for the people, the affection of the believers for each other, and even the affection of the believers for unbelievers and enemies in different forms, all lead to the synergy of moral virtues. Similarly, the disapproval and enmity of the believers towards those unbelievers who insist on their enmity with the believers is also a manifestation of Divine Mercy which causes them to exit the authority of Satan and accept the authority of Allah Almighty. The prosperity of affection in coexistence is achieved through gentleness and tenderness of social behavior, being benevolent to the public, patience in the face of adversities and trusting Allah’s power and might.

Love which can be a matter of conscience is derived fromcognition and is considered secondary to it. When there is no cognition, there is also no love.Certainly the love towards God and God's love towards man which is the most precious and the noblest kind of love is based on the same principle.Love of God has such an important position thatis regarded as an ultimate purpose of worshiping Him. In the present paperthe definition of love, the reality of God's love and hatred towards His creatures, love in the Quran and its causes, symptoms of man's love towards God and its obstacles have been discussed. The research is based on descriptive-analytic approach and follows library method.

An Introduction to the cultural ethical instructions of “love” in the Sohrevardi’s thoughts Majid Yariyan* Elham Alijula* Abstract Sheihk Ishrq (The master of illuminism) views the concept of “love” through a philosophical and mystical perspective. He considers love to be born out of intellect and to be the concomitant of grief، a concept without which one can never reach the perfection. According to his view، love is an excessive affection current in all elements of the universe. Every being، whether luminous or non-luminous، accesses a certain portion of it. Love is a mediator among all the creatures in the world. The initial phase of love is cognition and affection and its ultimate point is annihilation in Allah. Based on his attitude، love would result in a number of cultural and ethical outputs such as: seeking perfection، ignoring worldly life، fighting against the evil and desires، seeking unity، tendency towards intellectualism، patience and perseverance، commitment to right acts، seeking cognition and worshiping God. Keywords Sohrevardi، Love، Illumination، Intellect، Good، Grief، Cognition، Affection.

Affection and friendship in philosophy of ethics is regarded as one of the most important virtues. Aristotle believes that friendship is a supplement to the virtues while Muslim and Christian philosophers such as Ibn Moskevayh and Thomas Aquinas consider it the most important of the virtues. Aquinas counts it as the best religious virtue and Ibn Moskevayh believes that with affection we dont need justice. Here, in this essay we particularly investigate and analyze this notion as presented in the thoughts and works of Thomas Aquinas, one of the greatest Christian thinkers. It seems like, although he was holding religious thoughts, he was also influenced by Aristotle's ethical views and thus tried to integrate these two sources to supplement his ethical ideas. One of his innovations in this regard is his special attention to the function of affection and amiability as an ethical virtue in his own ethical system which can be justified only through his religious beliefs. Aquinas differentiates between divine goodness and humanly acquired virtues, a discrimination which was not supported by Aristotle. He pays great attention to the religious virtues such as, faith, hope, affection, wisdom and determination and concludes that affection is the greatest of these virtues whose ultimate destination is God and is awarded only through divine grace and as a result man's efforts and competence would not contribute to its fulfillment. In the present essay, having depicted the virtue through the lens of Aquinas system of ethics and pointed to its divisions, we will discuss the nature, definition and function of religious virtues in the philosophy of ethics. In the end, the superiority of affection as one the virtues, over other virtues according to Aquinas's view will be discussed and his special view in which he emphasized that all virtues are gained only through loving God will be explained.