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

Cognitive development is the process of acquiring mental functions that enable people to understand and interact with their environment from birth. The present research was conducted in order to investigate the cognitive development of the concept of human in elementary school boys and its comparison with Piaget's theory of cognitive development.

The current research method is qualitative, deductive-inductive. The research participants were 90 students from the first to sixth grades of Rasht city schools in the academic year of 2018, who were selected through available sampling. In order to collect information, a semi-structured interview was used, which continued until theoretical saturation. In the first stage of the research, That is, the inductive part, interviews were conducted with students and then coded and analyzed using the thematic analysis method recommended by Saldana (2014).  In the second stage, i.e. the analogical part, the findings were compared with Piaget's stages of cognitive development.  

Sub-categories were created around the 5 main themes of human nature, differentiation from animals, purpose of life, beginning and termination, and in the next step, these findings were compared with Piaget's view. Regarding the theme of human nature, the first to third grade students were in the objective thinking stage and the fourth to sixth grade students were in the abstract objective thinking stage. In relation to the theme of differentiation with animals, all the students from the first to the sixth grade were in the objective thinking stage. Regarding the theme of life purpose, first to third grade students were in objective thinking stage and fourth to sixth grade students were in abstract objective thinking stage. Regarding the theme of the beginning of life, except for the second grade students who were in the abstract thinking stage, the other students were in the abstract objective thinking stage. In relation to the theme of the end of life, the students of all grades were in the stage of objective and abstract thinking. 

The findings of the research, in line with some researches, showed that students can reach abstract thinking at younger ages than what Piaget stated, and this result can be subject to cultural, religious and social factors.

The aim of this study was to identify the Humanological foundations of Glasser's theory of reality therapy and its critique based on the Humanological perspective of Imam Ali (as) in Nahj al-Balaghah. The method of the present research is descriptive-analytical (review), according to which, by reviewing the available sources, the Humanological foundations of Glasser theory were identified and then reviewed from the perspective of Nahjul Balagha. The findings showed that, unlike Glasser who did not pay attention to the spiritual aspects of man, Ali (AS) considers man as a material and spiritual being and does not limit his life to the world. Glasser also considers man equal to total behavior, but Imam Ali (AS) considers man to be composed of intellect, heart, soul, nature, and body. According to Ali (pbuh), man has the ability to know the facts, and God has provided him with the tools, including reason. Unlike Glasser, who considers man only responsible for satisfying his needs in the form of a qualitative world, Ali (a.s.) considers man responsible for his actions in this world and the hereafter, others, cities, and even animals.

Self-determination is a civil right held by some people to have been brought for people by human right conventions. Since rights based on Islamic doctrines cannot be understood and analyzed without an account of the human nature implied by these doctrines, it can be claimed that the Imāmī school of thought recognizes the right for self-determination as an undeniable right of people given its characterizations of the human. In this paper, we consider and analyze Quranic verses and Imāmī hadiths concerning the human nature, and then conclude that Imāmī humanological principles, including axiological and theoretical principles, demonstrate the self-determination right for all humans. As suggested by the Imāmīyya, the human choice is a theoretical humanological ground for the right for self-determination. Humans choose their fate, and are responsible for their choice. The human intrinsic dignity, as an axiological humanological principle, establishes the self-determination right for individual citizens in virtue of their humanness and regardless of their interior and exterior properties. Another axiological principle establishing the right for self-determination is the human place as God’s successor.

A factor of fading ethics in relationships is the loss of Human. This attitude makes him/her to seem insignificant being and, unconsciously, most of his legal and moral rights to be ignored. On the contrary, with regard to the position of Human, it would raise the sense of honor to him and would cause to be adhered ethical behavior towards him. Therefore, it is necessary to specify the truth of Human and his position with regard a visionary method, and to be considered its moral consequences in the behavior. This article aims to review the philosophical, mystical and religious humanology as theoretical foundation of professional ethics.
There is a significant relationship between attitude of anyone from Humanity and his treatment with the People. Due to the extraordinary talents and capacities of Human and his position in creation, besides of fixing the moral intelligence, it could raise a respectful and ethical behavior-oriented in individuals, on the other hand, it would support the motivation for training the bad behavior or immoral people. Although, for improving the human relations and especially observing the ethics in the business environment, it is better to consider this position, this can be seen with the intellect's eye (visionary and beyond the ethnology).

The creation of man in the image of God is one of the teachings of the three Abrahamic religions. In the Torah we have the statement, "God created man in his own image"; similarly, the New Testament acknowledges this doctrine which it has doubtlessly inherited from Judaism. Some of the Islamic traditions, whose authenticity is beyond doubt, also acknowledge the fact that man is created in the likeness of God. The present writing deals with the views of one of the greatest leaders of Christianity, that is, Paul the Apostle, who had a background in Judaism. It first sets forth the three Pauline interpretations of the image of God in terms respectively of "husband", "Christ", and "believer";and then, having considered other views in the Judaic and Christian works, it critiques those of Paul.

According to Dr Nasr the nature of human being is invariable and unchangeable reality and changes of communities in the course of history are accidental which have left no change in the very nature of man. Dr Nasr, however, gives a special image of modern man as well as that of traditional one and thus distinguishes between two sorts of modern and traditional humanology. Examination of Dr. Nasr’s view on unchangeable features of man and those specific of modern man shows that he has also listed some needs for humanity in general and for contemporary men in particular. The most important of these needs are: the need for Holy Essence, metaphysical knowledge, meaning of life, peaceful coexistence, preservation of life environment, sacred science, and the integrity of human character