جستجوی مقالات مرتبط با کلیدواژه "اخلاق دینی" در نشریات گروه "علوم تربیتی"

The present study was conducted with the aim of examining the educational opinions of Ghazali in the field of ethics (in order to base it on the original religious foundations), and compiling and presenting his explanatory foundations in this field, using the "analytical-interpretive method". The results indicate that Ghazali in the field of anthropology has a two-dimensional view with special emphasis on the "inherent and divine dignity of man" as well as the "spiritual and spiritual aspect of his existence". In the discussion of theology, Ghazali considers Allah the "center and Axis of the universe" and introduces the tendency of people to theology as "natural" and "based on their divine nature". In the field of Ontology, Ghazali presents the universe as having two dimensions: "the universe of matter" and "the universe of the hereafter", both of which require human effort and life. In terms of psychological foundations, Ghazali's explanations are based on the "role of reason and will in shaping human moral behavior", "how to gain knowledge and moral values", "how to judge morally and the ultimate morality", "how to motivate morally", "the angel and goal of moderation of power". In the field of cognitive foundations, Ghazali's emphasis and focus is on "the conditions that create behavior instead of behavior itself", "the opposition to the eradication of instincts from the existence of man as the root of moral virtues and vices in man", as well as "the emphasis on harmony and balance between the three forces of the soul, as the authentic and ultimate beauty". Finally, in the field of epistemology, "the possibility of acquiring knowledge in the field of morality" and also "the extent of Appeal and emphasis on reason and revelation in the recognition of the good and ugliness of actions" are among the things mentioned by Ghazali.

Order in society depends on the existence of rules and norms, and training people to adhere to those rules. In Islam, such rules and education have been compiled by the religion and presented to the human society. Considering society's need for moral man, in the absence of a single and coherent narrative of religion in modern society, thinkers such as Durkheim have tried to provide a framework for moral construction and socialization of people minus religion. According to a kind of identity of society and God in Durkheim's view, on the one hand, society has the power and validity of legislating rules and norms, and on the other hand, emphasizing its sanctity is the basis of moral education of people. In contrast and based on the Holy Qur'an, man cannot build a moral society without divine law and without a messenger on whom the explanation of law and justice depends. In this article, using the documentary method and the approach of Surah deliberation, an excerpt from the semantic and communicative structure of Surah Nisa, the Qur'an's view on how to implement the law in a faith society and human commitment to social rights have been examined and compared with Durkheim's educational approach. In Durkheim's view, society replaces God, trade unions replace God's messenger, and the order of customary and civil rights replaces the divine order.

This research deals with the analysis of the necessity of moral training in cyberspace and its obstacles by qualitative phenomenology method from the visions of women. The purpose of this research is determining the position of moral training in cyberspace with emphasizing the religious ethics. For this purpose, the visions of the research community were gathered together by Semi-structured exploratory interviews with open-ended questions. Then the data was analyzed byColaizzi'smethod. According to the findings, the most important challenges that have turned the cyberspace moral training into an important necessity are: disagreement in the principles of moral training, from the users’ vision and lack of it in real space, the users attempt for attracting more audiences by each possible way, weakness and unawareness of users of usage culture of cyberspace capacities. The results indicated that it is useful to achieve the goal and removing barriers by utilization of educational guidelines and Islamic moral teachings such as belief in the eternal presence of God, highlighting human identity of users, recommend to moral behavior and utilization of preventive methods from ethics, global cooperation, family effort of training the young generation according to Iranian-Islamic models and using the studies and visions of interdisciplinary thinkers.

Since the Renaissance and simultaneously with crack which appeared into the body of religion, this question has been raised: is it possible to be morally good without religion God? In fact, the aim of this question is to investigate the origin of the relationship between religion and morality. Therefore, the question raised about it is concerned with the quality of the relationship between the two. Religion and morality are inseparable. Ethical propositions are, for the most part, either natural or rational, but they are in need of religion all the time. Confirmation, development, limitation, motivation, encouragement and ensuring adherence to moral standards on the part of religion are some of the instances of morality’s need for religion. Religious morals are in need of education. Different methods can be used for providing people with moral education in relation to attitude, tendency and interaction. Contrarily, the secular view calls for the separation between morality and religion and does not accept such a thing like man’s spiritual perfection, believes in the kind of ethics brings about the material welfare and rejects the interference of religion in world affairs. This thought is founded on materialistic ontology.

Although Aristotle is a compiler of virtue ethics, his statement is not the only one in ethics history. Pure- plural, religious- secular, extreme or non-extreme and historical statements are among those that have unity in terms of considering virtue as a basis. The aim of this article while presenting Ghazali,s ethical theory as a religious statement from virtue ethics, is to pay attention to revision that he has made from the viewpoint of religion in its various principles. The whole of the review indicates that, his ethics is virtue ethics, but it is perfect. The Research method is to be Descriptive- analytical. he is going to add some religious factors, such as, grasping at divine assistance in observance of the average, interpretation of happiness as an ultimate one, considering the divine law and wisdom as a moderation criterion as well as putting emphasis on religious and mystical virtues like resignation, patience, and deep affection for God,… and make it more perfect and compatible with religious ethics, according to which the compatibility of virtue ethics and religious ethics can be acknowledged.