جستجوی مقالات مرتبط با کلیدواژه « باور » در نشریات گروه « علوم انسانی »

The fact that the judge must reach certitude and then proceed to issue a judgment is a truth acknowledged in the law of proof of claim. Acquiring certitude is subject to a set of norms and rules called "ethics of certitude". Not all certitudes, with different bases, could be considered valid. Regardless of the philosophical and epistemological issues regarding the nature of certitude, how to achieve it is also very important. Relativists believe that the criterion of acceptability and validity of certitudes is their reliance on reason. A valid certitude is a certitude that is justified by sufficient evidence and reasons. A certitude that is not supported by reason lacks epistemological value and validity and cannot be used as a basis for action. The necessity of the judge's compliance with the rules related to the ethics of certitude is higher because judicial certitudes involve important social and practical consequences. The certitude of the judge seriously affects the rights and social affairs of the people; therefore, achieving the certitude is extremely important to the judge. In a descriptive-analytical way, the present article examined and compared the rights of proof of litigation with the criteria of certitude ethics. Whether the judge has the authority to evaluate the evidence freely or whether he has to agree to the provisions of the evidence and issue a verdict based on them are among the most critical challenges of proving a claim.The current study examined proving a lawsuit in the courts from the perspective of ethics of certitude. According to al-Qaida, a judge must follow all the moral rules and knowledge frameworks to gain certitude, and only then can he make his certitude the basis for issuing a verdict. The basic question is whether it is possible to pay attention to these criteria in the court according to the rules governing the rights of proof of litigation and the criteria raised regarding the validity of certitudes. Is it possible that the rules related to proof of litigation conflict with the principles of certitude ethics? One of the most important challenges ahead is the concept of imposing proof on the judge. Some reasons, such as confessions, regardless of whether they convince the judge or not, "must" be the basis for a verdict. Such a concept strengthens the hypothesis that it is basically not important for the legislator to believe in the judge, and contrary to the initial idea, the judge, without certitude and knowledge about the subject of the lawsuit, must also make his decision. On the other hand, the free assessment and the granting of absolute discretionary powers concerning the evidence in the case give rise to the fear of judicial tyranny and disregard for reasons. It seems that a correct understanding of how the judge acquires certitude is related to the fundamental positions in the ethics of certitude. Without paying attention to these original foundations, getting a clear and comprehensive picture of the relationship between reason and the judge's certitude is impossible. Although the prevailing approach in the domestic and international legal systems is that the judge is free to evaluate and accept reason, epistemological investigations and attention to the foundations of moral certitude clarify that certitude gets its value and validity from reason and not vice versa. On this basis, it is not acceptable for the judge to hear (consider) the reason and pass it by without gaining certitude. Either one should argue against the reason, or as long as the light of the reason is clear, one should stick to its implication and believe its contents. In this sense, the imposition of evidence and their priority on the judge's certitude is more defensible than arbitrary freedom in accepting and rejecting evidence.

Faith is one of the basic concepts in the philosophy of religion, which forms the foundation of many new issues in contemporary religious epistemology. Untangling issues such as the relationship between faith and rationality is based on understanding faith and explaining its essential elements. Faith, both in religious and philosophical works, covers a range of different meanings from knowledge, belief, acceptance, feeling to trust and act, hence it has an ambiguous and challenging nature. This ambiguity in the quiddity of faith has also spread to secondary philosophical issues, so that some questions about the rationality of faith remain unsolved. It shows the necessity of reviewing the nature of faith and refining philosophical and religious theories. The present article with a critical-analytical approach aims to explain faith based on epistemological and non-epistemological components to show that faith has a multiple nature, and ignoring each of them leads to an incomplete and insufficient understanding of the meaning of faith. According to the results of the present research, faith is a reality made of knowledge and belief, arising from acknowledge and trust, medley of feeling and action, but has an independent nature and cannot be reduced to any of the mentioned components alone. Reductionism in the nature of faith causes the challenge of faith and rationality. In determining the main core of faith, if the epistemological components are the foundation of other components in such a way that the non-epistemological components are based on it, the right relation between faith and rationality is established.

In the age of social media, predicting people's reactions to messages has been the subject of many studies. Previous studies have attempted to achieve this goal by using users' personality or demographic characteristics. We attempted to find significant relationships between people's beliefs and their behaviors toward messages on social media using a creative quasi-experimental approach. The study was conducted in two steps. In the first step, we performed thematic analysis on Instagram posts to extract various ideas. Subsequently, we deliberately selected two specific beliefs from the pool of extracted ideas: ‘Iran is a significant military power' and 'Prayers help countries progress'. Through a researcher-designed questionnaire, we attempted to measure the participants’ adherence to each belief, and their reaction to messages that contain one or both of the beliefs. We found significant relationships between the respondents' beliefs and their reactions to the messages, indicating that surveying people's beliefs and predicting their responses to certain social media messages could be practical.

As the last and most complete divine book, the Qur'an contains precise and comprehensive cultural components and patterns for the education and guidance of humans. This research has analyzed the components and cultural patterns of the Quran. The author has used descriptive and library research methods to explain the discussion.
The findings indicate that the components are located in the three areas of beliefs, values and behavior; The basic beliefs are faith in the origin and resurrection, the mission of the prophets, the holy books, angels and the unseen; Values are located in the four axes of ethics, education, justice and jihad, and in the field of behavior, obligatory Shariah tasks are centered. Also, the cultural models in the Quranic logic, the first prophets, the Holy Prophet, Noah, Abraham, Moses and Jesus, and the aspects of their role models have been described and explained. Undoubtedly, the calculation of these components and patterns, while the numerous capabilities and unique characteristics of Islamic culture, authenticity and authenticity, the ability to build civilization, the superiority of this culture over other cultures, its adaptation to all human needs and the achievement of human beings to true happiness in all dimensions. depicts, it can be introduced to other schools as an authentic and real model.

The purpose of this article is to provide an analytical study of the roots of the presence of women in Bushehr in the performative ritual Bazaar-e Madineh with an interpretive approach based on Clifford Geertz's anthropological theory. In the religious culture of Bushehr, women, with the participation of men, perform the performative ritual Bazaar-e Madineh every year on the twentieth day of the month of Safar in a contemplative manner as a field performance. In this article, Bazaar-e Madineh is examined with an emphasis on interpretive anthropology based on understanding the cultural symbols in two fundamental aspects: 1) interpretation of cultural-religious symbols in Bazaar-e Madineh, and 2) exploring the impact of women's presence in Bazaar-e Madineh through the lens of interpretive and symbolic anthropology. The research method used was fieldwork (participatory observation and interviews) as well as library sources. The collected information was analyzed qualitatively using descriptive and analytical methods based on Clifford Geertz's interpretive approach, addressing fundamental questions such as key elements in Bazaar-e Madineh, women's position in belief systems, and the historical and cultural origins of this ritual performance in mourning culture in Bushehr. The findings indicate that women in Bushehr play roles similar to those of the women of the Ahl al-Bayt, and their presence signifies three points in the symbolic religious system: 1) animism, 2) collective cohesion, and 3) reenactment of religious beliefs.

This research seeks to answer the question: What are the governing templates of Rajaei's socio-political behavior pattern as an agent of the Islamic State? In this article, an attempt has been made, based on the documents, memories, and works left by him, to examine the level of his commitment to this model and to clarify to what extent he acted based on these three Islamic elements (Islamic belief, morals, and behavior).

The research method in this article is a qualitative document analysis, and the research strategy is based on content analysis of manuscripts, lectures, interviews, and related articles.

The findings of this research show that the explanation of Rajaei's behavior as an agent of the Islamic State is based on three principles of Islamic belief: insight (belief in God, human dignity, belief in justice, social traditions, Islamic ethics), tendency (honesty, keeping the promise, trustworthiness, meritocracy), and behavior (justice, deprivation removal, simple living, Islamic rules of halal (Allowed) and Haram (Forbidden)).  

Success during the tense and crisis period of Martyr Rajaee's responsibility stemmed from his strong personality based on Islamic teachings, which were manifested in the three aspects of belief, morality, and Islamic behavior.The collection of what has been said about Shahid Rajaei and his personality gives us an understanding of a standard agent in the Islamic government whowas chosen at the height of his popularity. This popularity has endured for decades after his martyrdom, so many currents are trying to gain legitimacy by attributing it to him and mentioning him as a successful model of governance in the Islamic government

Correcting false beliefs is one of the most important goals of the Holy Quran. This celestial book presents a distinct and well-defined model for correcting such beliefs. Accordingly, this research employs an analytical-descriptive approach to present a model for correcting beliefs based on the Holy Quran. The findings of the research indicate that the Quran, which has been revealed for the guidance and rectification of humanity, offers a model through which beliefs can be gradually and logically changed and improved. This model encompasses fundamental structures such as attention to internal capacities, explanation, factors, grounds, and the process of belief correction, each containing various components. First, by considering innate tendencies towards seeking truth, immortality, and inclinations towards worship, human inner capacities are activated. Subsequently, utilizing various methods of argumentation, concretization, education, and exploring horizons and egos, the groundwork for conscious action in humans can be established and elaborated upon. In this context, factors and aspects such as blind obedience, identity crisis, skepticism, attachment to worldly desires, and negative companions are reminded of humanity. Furthermore, since the creation or correction of beliefs takes place over time, the aforementioned aspects must be implemented through a process. In this model, the following steps are used in sequence: utilizing prevalent communication means in each era, creating new symbols and communication institutions, setting examples, employing logic and argumentation, sending preachers, combating superstitions, and engaging in psychological warfare.

Review:The connection between ethics and the belief process, called the "ethics of belief," was first introduced in Western philosophy by Clifford in the nineteenth century and raised many questions. But its background in Islamic philosophy also exists under special themes such as ethics in thinking and insight in the stage of gaining heart belief and creating belief. The main purpose of this article is to design a conceptual model for teaching ethics of belief based on the epistemological foundations of Javadi Amoli. By examining his written sources with the method of conceptual analysis and theoretical analogy, the researcher succeeded in enumerating five epistemological bases, coherence (epistemological will and task, symmetry and intuition, introversion and extroversion, epistemological and moral virtues, belief network with individual and social action) in the field of ethics. Based on these principles, using the model of practical analogy and Frankenna model, he succeeded in extracting the educational principles (task orientation in the process of forming beliefs, responsibility for the truth), and (internal purification, rationality and solidarity) and (justification integrity) and (The unity of Hassan Fa'eli and the current belief) and (The network of belief, faith and wisdom) for the model teaching ethics of belief.

Theft as a criminal act is one of the societal issues that the police have always sought effective ways to prevent in society. However, statistics show that preventive measures taken so far have not been very successful. The present study aims to investigate the impact of marketing activities on preventing theft. This research is applied in terms of purpose and quantitative in approach. The population of the study consists of doctoral and master's students of the Command and Management Faculty of the Amin Police University. The population size of the research is 74 individuals, who are selected as the entire population of all students studied due to the limited number. SPSS v27 software was used for data analysis. In addition to calculating the Pearson correlation coefficient to test the research hypotheses, regression analysis was used. Pearson correlation coefficients at the significance level of 0.001 confirmed the correlation between the variables, and regression analysis showed that social marketing activities have a positive and significant effect on changing attitudes, creating beliefs, and creating behavioral intentions in individuals to prevent theft. Considering the positive and significant impact of social marketing activities on changing attitudes, creating beliefs, and creating behavioral intentions in individuals towards theft prevention, responsible institutions can utilize these activities as lasting and impactful methods to prevent theft in society.

logotherapy was invented by Viktor Frankl as one of the existentialist psychotherapy schools. The main mission of this school is to emphasize the importance of the meaning of life and its unique role in getting rid of existential emptiness and aimlessness in life. The three main beliefs of this school are: belief in the existence of God, religion and immortality. The present research, which was carried out by descriptive-analytical method and through library sources, after carefully reading the metaphysical beliefs of Frankel's school, evaluates them based on the intellectual foundations of Allameh Tabatabayi (r). The main research question is what are the most important metaphysical beliefs of Frankel's logotherapy school? And what are their similarities and differences with respect to Islamic teaching, based on the opinions of Allameh Tabatabayi? The research findings show: the incorrect and superficial explanation of the concept of God and its degradation from the level of necessary position to the pure level of a meaning-giver, a minimal definition of religion and a pluralistic and instrumentalist view of it, and not paying attention to the reality of happiness and vague interpretations of immortality are the most important points of difference between Frankel and Allameh Tabatabai is in the field of metaphysical beliefs.

The basic issue of this research is to examine and analyze the definition of "intention" in the philosophy of Davidson and Mulla Sadra, and its purpose is to distinguish "intentional action" from "unintentional". Clarifying the nature of this action and its precise definition is important in practical wisdom and some sciences such as jurisprudence, law, and ethics; because the subject of these sciences is intentional action. Davidson does not consider "intention" to be an independent mental state and reduces it to "the causality of belief and desire in performing an action"; therefore, an action is an intention if and only if it is the effect of the desire and belief of the agent. Mulla Sadra is also reductionist about "intention", but unlike Davidson, he considers an intentional action as an action resulting from "the will and the Second-order awareness of the agent for the purpose of the action". The results of this research, which were obtained based on the descriptive-analytical method and through the analysis of the logical requirements of the concept of "intention", show that Davidson's definition, due to facing problems such as "non-reduction of desire to will" and "deviant causal chain"; does not prevent others. As a result, Mulla Sadra’s definition of "intention" and "intentional action" is more defensible than his definition.

The subjective interpretation, as one of the four conventional interpretations of the philosophy of probability, was introduced by Frank Ramsey and Bruno De Finetti to overcome some problems of Bayesianism. This interpretation has fans today and is of interest to many Bayesians. The epistemological feature of the Bayesian framework is subjective trust (or credence). The purpose of this article is to further investigate the subjective interpretation of the philosophy of probability, from the perspective of the tension between probabilistic cognition and non-probabilistic perception. The meaning of probabilistic cognition is knowledge based on mathematical relationships and especially the Bayesian formula, which provides the level of certainty of an event by using credits (degrees of belief). On the other hand, non-probability perception is the result of individual interpretations or any other type of probability assignment without considering the mathematics of probability. The investigations will show that this tension is real, and the solution presented in this article is that in predicting events based on subjective interpretation, non-probability perception cannot be ignored.

Obligationism is one of the consequences of voluntary belief; therefore, the relationship between will and belief is of interest to epistemologists. The main question of this research is to investigate this relationship from William James' point of view, to determine whether from his point of view, non-cognitive factors are also effective in belief, and what effect human will and voluntary nature have on a person's beliefs. This study concluded that although William James disagreed with Clifford's command of direct voluntarism, he was a voluntarist himself. From his point of view, man’s emotional nature not only can, but must choose between hypotheses, and of course, this is only possible in the case of "genuine" choices. From James' point of view, previous acceptances, reputation, and authority of others; practical application of belief; and inclinations are effective in the will to believe. In contrast to Clifford, who did not believe in the belief without sufficient evidence, he believes that man should experience, repeat this experience, and reach the truth by thinking about the results obtained from these experiences. From his point of view, the role of will is prominent in ethics, and the will also plays a role in personal relationships. James believes that one’s prior tendencies and belief in reality play an active role in the realization of that reality.

Food as a way of communication between different people in society can turn an individual experience into a collective experience. The aim of this study is to investigate the social function of food in Iranian society in the framework of social semantics. The corpus of the study is the votive food that evokes certain values and beliefs for every Iranian Shiite person. We know that food is a way of communication between different people in society and can turn an individual experience into a collective experience.Votive food has transcendental values and is a link between members of the community, but it is also based on a religious dimension, which is effective and has a predetermined role. Besides enjoying food, the desire to achieve something or fulfill a need is hidden in it. This article shows that, firstly, the votive food has a religious value; and secondly, while mixing the layers of its power, it causes the formation of new layers of power and connects pleasure through the senses to knowledge. and finally, creates a visual system.

“Moral motivation” is one of the most important and widely used concepts in moral philosophy. Moral motivation is in close relation with two key terms in moral philosophy, i.e. “reasons for action” and “moral judgment”. People often do their actions for reasons, and motivational reasons are one of those reasons. People also make moral judgments, and “motivation” is what links judgments to actions. Philosophers of action agree that the agent must be motivated to do the action. A dominant theory among philosopher, known as “Humean theory”, considers two psychological states of “desire” and “belief” to be effective in motivating an agent to act. According to the “Humean theory” of motivation, “desire” is an intrinsically motivational state, with a world- to- mind direction of fit, and “belief” is an intrinsically cognitive state, with a mind- to- world direction of the fit. Some moral philosophers deny the generality of Humean theory and consider at least some of our moral beliefs to be cognitive-motivational, with both two directions of fit. The view of the recent philosophers, in my mind, has the merit of being apply to religious beliefs as well. In this case, at least some of our religious beliefs and the statements expressing them should have both two directions of fit. Accepting this view, accordingly, will help us to lead to new and two-faceted approaches to religious epistemology and religious language.

Target: 

The purpose of this study is to analyze teachers' beliefs about the desirable class. Teachers 'beliefs about a desired classroom are important in that they shape teachers' expectations, actions, and behaviors in the classroom.

The population of the study consisted of all teachers in the first and second grade of Kermanshah of these, 15 individuals were selected through purposeful sampling for in-depth interviews. Interviews were documented after audio recording and coded by Epochs method. The method of study was qualitative and phenomenological and the data were analyzed using Culizzi method.

After analyzing the data, from 152 beliefs and teaching beliefs. open source codes extracted from interviews, 32 subcategories and 3 main categories were obtained Behavioral Beliefs, Relationship Beliefs, and Teaching Beliefs.

Therefore, it can be said that teachers' beliefs about the desirable class have a wide range that is not limited to the behavior of the teacher or student and other factors such as family, teacher relationship with parents, physical structure of the class and teaching style also affect this.

In an effort to investigate the nature of faith, Robert Audi, the famous contemporary philosopher, discusses various types of faith that are internally interrelated and whose common component is the entailment of cognitive propositions. In addition to accepting the various types of faith, he sets the propositional, attitudinal, and universal faith as the basis and takes faith as a positive attitude to the truthfulness of religious propositions that is accompanied by the tendency to believe in the propositions, one that brings about action. Moreover, he puts emphasis on the non-doxastic propositional faith in which faith is not necessarily belief, but rather, it is only the potential for belief and in fact is a type of trust in religious propositions. For Audi, faith – with all of its components – agrees with his intended rationality. In his epistemic system, faith has a very important role in the justification of religious beliefs. In fact, religious obligations – such as belief, faith, and act – justify belief in God if they are rational. The present study analyzes the nature of faith from the viewpoint of Audi; examines its relationship with belief, rationality, and action; and finally evaluates it. Audi’s view to the nature of faith faces some problems, especially the non-doxastic propositional faith to which he attaches great importance and by which he justifies to a great deal the religious belief, such that it be not confirmed by the divine religions and believers in a religion, though it is a way to consider people whose views are not at the belief level as faithful.

Axial Guardianship has a serious role in consolidating the guardianship system, but it may be claimed by many people who in fact do not have this characteristic; Therefore, the question that can be raised is, what characteristics should the claimants of following the guardian have in order to be called as followers of the guardian? The hypothesis is that if a person has velayat-orientation in the dimensions and aspects of cognition, attitude and behavior, then he can be called follower of guardian. By describing and analyzing the verses and hadiths related to the following of guardianship, this article deals with its epistemic, tendency and behavioral aspects, And the result is that following of guardianship has cognitive dimensions, such as knowing the guardian, knowing the guardian's enemies, and tendencies, such as trusting and loving the guardian, as well as behavioral dimensions, such as defending and obeying the guardian and the like, through which we can know the true follower of guardian.

This article deals with the place of psychological development in Iran's public policy. The necessity of this issue is because the explanation of a series of psychological factors will determine the reasons for the realization of development policy. The purpose is to explain the indicators of psychological development and in the general policy of development. In the importance of the present discussion, it should be said that value, belief, norm, behavior and rationality play a fundamental role in examining the results of the public policy process in Iran. The question here is what is the place of psychological development in public policy making? The hypothesis states that psychological development by institutionalizing indicators such as value, belief, norm, behavior and rationality in Iran can lead to sustainable development of the country. The theoretical framework, inspired by the theories of psychological renewal, seeks to consolidate the proof of the hypothesis. Therefore, with the help of descriptive and analytical method, the desired indicators have been explained. The results showed that the development of psychological indicators and good governance lead to the realization of general development policies in Iran.