Quarterly Scientific Journal of Applied Ethics Studies
Year:2017 | Volume:7 | Issue:27 (49) |Papers Count:9

Reviewing the religious viewpoint about the entertainment’ s position in Islamic lifestyle highly depends on Islamic teachings in this respect. There is a great number of prohibitions that we examined by virtue of descriptive-analytic method. The results show that we have three types of prohibited entertainments that whether they are essentially or due to their repercussions and consequences discredited. According to such prohibitions، a desirable entertainment is the one that entails not any sin، descends from unseen، accords to logical standards، is purposeful، reminds us of God and finally leads us to perfection.

Family is one of the most important social institutions. Regarding the function and importance of this institute، Islam presents solutions for formation and maintanace of a successfull family. But with brittle family bonds and external cultural attacks، this institution is vigorously changing. So transformation of extended families into nuclear families، high rate of divorce، single-parent families، emergence of homo families and tendency toward solitary life are results of these changes in family and in so many cases are drastically incosistant with Iranian civilization and Islamic teachings. Moreover، there are social disadvanteges in regard to these changes like destruction of families، emotional divorces، sexual relationships out of family bonds and growing number of parentless children that could be remedied with well-founded family units. The aim of this descriptiveanalytical article is studying the role of good-temperdness in stabilization of family. Because of the influence of good-temperedness on success of family members، this behavior was emphasised by holy legislator، Islam prophet and Imams. The instances of goodtemperedness are affection، friendship، love، patience، tolerance against harships and having peacefull life.

One of the crucially important reasons for mental health is commitment to moral merits. The present research tries to introduce the most significant moral instances that would help promote mental health. What are the most explicit moral codes that are effective in due respect and how are they to affect our mentality? This article، is a qualitative research that is proceeded by descriptive-analytic and inferential method. It indicates the most important moral virtues and how they are effective in terms of mental health. The results show that buttressing moral codes in individual communications would recover their mental and psychological context، lessen their psychological problems and prepare the grounds for peace and tranquility. Dedication to good talk، optimism، honesty، self-devotion، good-act، prevention from jealousy would enrich friendship، love and mutual consent among people. Therefore، psychological tensions would decrease and instead، peace and stability would increase. It also immunes our business relationships.

The aim of this study is to investigate the relationship between goodcharacter and organizational citizenship behavior among Hakim Sabzevari University personnel. The population is inclusive of 230 of the university staffs in 2017. The data collected from two organizational citizenship behavior and good-character questionnaires and were analyzed using “ multiple regression” and “ Manova analysis” . Obtained results from multiple regression test show that there is a relation between good-character and personnel organizational citizenship behavior. Results from variance analysis’ multivariable (MANOVA) also display that there is a connection between some of good-character’ s components، like justice and truth seeking and compassion and sympathy، and organizational citizenship behavior. In other words، creating a sense of respect، responsibility and mutual trust between managers and employees، good-character would be able to help citizenship behavior among personnel appear.

Promotion of ethical behavior in the university depends on our conception of the university's organizational culture. To institutionalize morality in the organizational culture of the University، we need to foster morality continuously & effectively throughout the organization. Given the university’ s strategic role in promotion of ethical behavior in organizations and businesses، it is obviously necessary for university to be founded on morality. Thus the purpose this research was an analysis of organizational culture and ethical behavior in University of Kashan. Research type was descriptive correlative. The statistical population consisted of all University personnel of Kashan (N=512) that by Cochran Formula with strafed random sampling، 166 individuals were chosen for sampling. To measure the organizational culture، we appropriated a questionnaire with 46 items and another questionnaire prepared to examine the ethical behavior with 38 items based on Likert five scales. Questionnaires validity confirmed by cohesive content. Reliability coefficients were obtained equal to 0. 83 for organizational culture and 0. 88 for ethical behavior. Data analyses done in descriptive level and inferential level (t-test، Pearson correlation coefficient، regression، path analysis & structural equation modeling) through Spss and Amos softwares. Findings show the average of organizational culture components to be lower than supposed average (3) and that of ethical behaviors is higher than supposed average (3). Also there is positive and significant relationship between organizational cultures with ethical behavior in personnel.

Educable Society، including religious Society، for the maintenance needs to transfer its moral as well as religious norms to the next generation. The present research attempts to check on educable religious society and the possible ways to promote it. Based on the entity of the subject، we are to use a qualitative method. The respondents were all Education and Religion’ s experts of Yazd. Having a purposeful sampling and reaching to theoretical saturation، we gave them a semi-structured interview. By open and axial coding، the data was credited through acceptability، verifiability and reliability. The results show that the process of religious educability would come true by concrete religious teachings، internal selection and finally habituating religious and moral merits within the society. On one side، family، school، peer group، Media، State and religious body are vigorously effective in religious educability. On the other side، weak affiliation of the family to religion، ineffective school teachings، impacts of peer group، cultural attack and feeble social justice would lead to religious ineducability. Again، the results imply that strengthening the religious and moral foundations of family، more effective school teachings and pattern-making through Media and development of social justice would be numerated as effective ways for the promotion of religious educability.

This research aims at evaluation of organizational spirituality according to viewpoint of faculty members in Islamic Azad University Ardabil branch. The research method was applied research and the data collected by descriptive-survey type. The population in this research includes faculty members at first term in 1392-93 academic year، and the sample group selected by random sampling. For data collection، instrument of research was standard questionnaire with Likert spectrum. The Validity of instrument was verified by a number of specialist reviews، and the reliability was examined by Cronbach’ s Alpha coefficient which has been 0/941. The data of the study was analyzed by “ descriptive statistics” ، “ T Test” ، “ Freedman analysis” and “ ANOVA” . Analyzing the results in this research shows: The situation of organizational spirituality at Islamic Azad University was above the average. Also، there was a significant difference in organizational spirituality based on sex، age، Severance pay، field of study and conditions of employment variables.

The present Study attempts to investigate the relationship of religiosity and crime’ s rate among young athletes in Mahabad. It proceeds through a descriptive and field method. Young athletes aged from 18 to 40 were our due population، among whom 370 individuals were selected by Sampling Method. To collect the Data in terms of religiosity، the questionnaire Glark and Stark (1965)، including 26 questions، was used and another self-designed questionnaire created to evaluate the crime rate which includes 9 questions. Eight sport management and law professors of the university verified the questionnaires and by means of Cronbach Alpha we examined the reliability which was 0. 86 and 0. 84 for religiosity and committing crimes respectively. Finally، to analyze the data، we referred to Kolmogorov-Smirnov test and Spearman correlation test. The results showed that there is a significant and reverse relationship between religiosity along with its multiple dimensions (common believes، emotions، consequences، and rituals) and committing crime (P=0. 01). Consequently، through strengthening the religiosity of young athletes we are able to reduce the rate of crime among them.

The present study aims at reviewing the mediatory role of Tolerance between Islamic espousing and marital satisfaction، Yazd municipality employees. We had 140 couples as our samples selected by random sampling. They all were interviewed by Connor & Davidson’ s CDRISC، ENRICH Marital Satisfaction Scale and Islamic Espousing. We analyzed the data by means of Pearson Correlation Coefficient and Multiple regression following Independent Sample T-test. It is certain، as the result، that there is a positive and meaningful relationship between Islamic Espousing and Marital Satisfaction of couples، between Islamic Espousing and couples’ tolerance and finally between tolerance and marital satisfaction. The regression analysis shows clarifies that Islamic Espousing has a meaningful role in predicting marital satisfaction of employees and reversely، tolerance has not any role in linking Islamic Espousing to marital satisfaction. Therefore، Islamic teachings about marriage can effectively increase the rate of marital satisfaction.