Virtue In Society Research Articles

Presentation of the Model of Organizational Virtue in the Red Crescent Society of Tehran Province

INTRODUCTION: Considering the importance and significance of organizational virtue in promoting the performance of organizations, the present study was conducted with the aim of establishing a model of organizational virtue in the Red Crescent Society of Tehran province. METHODS: This qualitative research is applied in terms of objective, which was conducted using the Granded Theory approach. The study population includes academic members and experts of the RCS of Tehran province. 15 experts were selected to conduct interviews using purposive sampling method and based on theoretical saturation principle. Data was collected by using semi-structured interview and data analysis has been done in three stages of open, axial and selective coding. FINDINGS: The results show that organizational virtue in the RCS of Tehran province is influenced by five dimensions which are effective factors. Considering the facilitating factors of organizational virtue as contextual conditions; the factors that inhibit organizational virtue as intervening conditions; components and indicators of organizational virtue as approaches will promote the organizational virtue in the RCS of Tehran province as much as possible. CONCLUSION: The proposed model for organizational virtue in the RCS shows that five dimensions: optimism, empathy, trust, responsible leadership and ethics as the effective factors in promoting organizational virtue in the Society that considering contextual conditions, intervening conditions, actions and reactions will increase organizational virtue in the Society

Public Health Virtue Ethics

Abstract This paper proposes that public health is the sort of institution that has a role in producing structures of virtue in society. This proposal builds upon work that describes how virtues are structured by the practices of institutions, at the collective or whole-of-society level. This work seeks to fill a gap in public health ethics when it comes to virtues. Mainstay moral theories tend to incorporate some role for virtues, but within public health ethics this role has not been fully articulated. Two recent papers have proposed ways in which the virtues might be incorporated: working from a structural account, Rozier suggests that public health could work to instil virtues, like temperance, in the public in order to achieve its health-related goals; Nihlén Fahlquist suggests that compassion is among three virtues that practitioners of public health should cultivate in order to do their work well. In the end, both accounts recommend incorporating virtues at the level of individuals, among the public and among practitioners. I propose a third kind of role for virtue in public health that focuses on structures. Public health activities take place at the population level, and a public health virtue ethics must also be suitably population-focussed.

The Comparision of Classical Ethical Theories in Ancient Greece Philosophy and Islamic Philosophy: The Example of Aristotle and Ibn Miskavayh, Tusi and Kinalizade

In this study, I will make an analysis of the comparision of classical ethical theories in Ancient Greece Philosophy and Islamic Philosophy. The analysis of the comparision of classical ethical theories in Ancient Greece Philosophy and Islamic Philosophy depends on three philosophical and psychological concepts. These concepts are first of all, the thought in other words the ability of thinking, secondly the desire, in other words the ability of desire, as Freud said libido, and thirdly agression the ability of anger. These three abilities in one person reveals one virtue in society, this virtue is the virtue of justice. And this study will tells about how we can reveal the virtue of justice in one society by applying these three abilities and virtues in one person. Because these abilties corresponds three virtues in classical ethics. These three virtues are thinking, chastity and courage. And this study will analyze the thinking, chastity and courage in Ancient Greece Philosophy and Islamic Philosophy.

AL-FARABI – GREAT MUSLIM PHILOSOPHER, MATHEMATICIAN AND TEACHER

This work is devoted to Al-Farabi as a scientist and a person, about his philosophical and mathematical works and his main approach to life and science as a classification of sciences (enumeration of sciences), and here it should be emphasized that Al-Farabi combined theory and practice into a single, he considered a scientist is not only a creator of scientific ideas, but also must be a person of virtue in society. Its main ideological platform was philosophy and logic. And, as they say in Arabic الفلسفففففففففف أم العلوم) i.e. philosophy is the mother of sciences). He followed the great Greek philosophers Aristotle (the first teacher) and Plato. And it is no coincidence that Al-Farabi became known as the "second teacher", and this is due to the fact that he deeply assimilated Greek philosophical knowledge, perfectly commented on it and corrected it when needed.

A new reading of the educational dimensions in al-Farabi’s philosophy

This paper sheds light on the implications of comprehensive philosophical view of Al-Farabi on education, and the most important features and new progressive educational visions that have not been addressed before in any of the studies. Starting from his comprehensive view of the nature of the universe, existence, man, society, knowledge, mind, and values, Al-Farabi had drawn the features of his philosophical vision of education and the acquisition of science and knowledge, with the aim of community recovery, progress and advancement. Despite strength relationship to power and politicians at their highest levels at that time al-Farabi was not preoccupied with politics, and made his goal to advance man and instill virtue in society. His way to that is to raise the mind, knowledge and morals by which happiness is achieved. Al-Farabi was able to combine the vision of Plato and Aristotle in education and ethics and what the true religion brought, so his educational ideas were realistic and rational, and at the same time they did not violate the principles of Islamic law. Key words: Al-Farabi, philosophical vision, education goals, ethics, methods.

Digital Content Model Framework Based on Social Studies Education

The growth of the digital world brings positive and also negative influences in the society, For example, the overwhelmed of uneducated material, provoking news, the contents teaches unhealthy behavior, or hoaxes. Most of the people do not have abilities to recognize quality contents or well written contents. Those conditions are really matter, in the 21st century, people must have digital literacy the competencies. In order that the societies will be ready to deal with technology and to address the usefulness of digital content.The community must act as a smart content consumer, and also as a good content producer, so that people have ability to create good digital content and get the benefit of information. However, due to the lack of digital content framework, people have difficulty assessing the quality of digital content, and it is difficult to create content with good criteria. Therefore, it is important to create digital content standards that have a positive goal in the age of technology.To make digital content standards a digital content model was developed which was developed with Research and Development methods, involved students and cyber society on the internet. The digital content framework contains several elements, such as: pillar of social studies education, writing, knowledge, digital media, search engine optimization, and digital copyrights, which will be published in User Generated Content Platform. Furthermore, digital content model framework has been tested and has a useful principle that is used as a guidance for making high quality digital content which considers the virtue of society and the art of state of information technology.

Law and Virtue: An Economic Analysis

Classical virtue theory has received limited attention in economics. The paper demonstrates its fruitfulness for economic and legal analysis by linking the traditional ethical literature with modern law and economics. Virtues are interpreted as a theory of moral psychology, and applied to economic theory, with comparisons against other behavioral models in economics. It is found that the virtue factor has major significance in economic life. The paper also outlines a general framework for the analysis of law from a virtue-based perspective, showing how optimal legal design depends on the level of virtue of the citizens. Six general principles are identified: (1) virtue goes together with more freedom, while lack of virtue calls for more legal and regulatory constraints; (2) virtue goes together with more demanding law, while lack of virtue calls for less demanding law; (3) virtue goes together with more precise laws, while lack of virtue calls for less legal precision; (4) virtue goes together with broad standards, while lack of virtue calls for narrow rules; (5) virtue goes together with lighter enforcement and sanctions, while lack of virtue calls for harsher punishments; and (6) virtue goes together with more participation in law-making and law-enforcement, while lack of virtue implies less participation. It is shown that there are several ways of gathering information about the level of virtue in society, and that laws and regulations may be designed in ways that account for the moral heterogeneity of the citizens. Finally, it is found the law plays a significant role in promoting and safeguarding virtues, but legal perfectionism may be counterproductive.

Islamophobia, Euro-Islam, Islamism, and Post-Islamism

Modern secularism, as theorized by such prominent liberal philosophers as John Rawls and Jürgen Habermas, prescribes that the state should treat all religions equally on the condition that they and their adherents relinquish their theocratic aspirations and recognize the political sovereignty and superiority of man-made law. Convinced that the secular bargain undermines the moral virtue of society and its members, a small, fragmented, but nevertheless conspicuous number of Islamists in Europe prefer to observe Islamic law in all walks of life, private and public. Alarmed by Islamists and informed by Orientalist readings of Islam, an increasingly vehement and vociferous contingent of Islamophobes avers that Islam is inherently incompatible with democracy and urges European governments to treat neither Islam nor Muslims equally, but rather suspiciously as real or potential threats to the wellbeing of European societies. In contrast, advocates of Euro-Islam insist that Islam can be reformed, like Christianity, to meet the requirements of modern secularism. This article contends that elements of all three of these vying ideological positions have found their way into policymaking targeting Muslims in several European lands. The resulting inconsistency and contradiction – what I call policy “messiness” – corroborate the process of “mutual fragilization” theorized by Charles Taylor, in which actors facing radical value pluralism develop solicitude regarding their own principles as well as greater tolerance for ambivalence. The latter, in particular, creates what Homi Bhabha terms a “third space” from which actors confronting cultural pluralism can freely and constructively explore cross-fertilizations and hybrid combinations with the potential to yield yet unimagined approaches and solutions to the problems of “super-diversity.” I identify just such a creative hybridity among a younger generation of European Muslims whom many observers dub “post-Islamists.”

Islamophobia, Euro-Islam, Islamism, and Post-Islamism

Modern secularism, as theorized by such prominent liberal philosophers as John Rawls and Jürgen Habermas, prescribes that the state should treat all religions equally on the condition that they and their adherents relinquish their theocratic aspirations and recognize the political sovereignty and superiority of man-made law. Convinced that the secular bargain undermines the moral virtue of society and its members, a small, fragmented, but nevertheless conspicuous number of Islamists in Europe prefer to observe Islamic law in all walks of life, private and public. Alarmed by Islamists and informed by Orientalist readings of Islam, an increasingly vehement and vociferous contingent of Islamophobes avers that Islam is inherently incompatible with democracy and urges European governments to treat neither Islam nor Muslims equally, but rather suspiciously as real or potential threats to the wellbeing of European societies. In contrast, advocates of Euro-Islam insist that Islam can be reformed, like Christianity, to meet the requirements of modern secularism. This article contends that elements of all three of these vying ideological positions have found their way into policymaking targeting Muslims in several European lands. The resulting inconsistency and contradiction – what I call policy “messiness” – corroborate the process of “mutual fragilization” theorized by Charles Taylor, in which actors facing radical value pluralism develop solicitude regarding their own principles as well as greater tolerance for ambivalence. The latter, in particular, creates what Homi Bhabha terms a “third space” from which actors confronting cultural pluralism can freely and constructively explore cross-fertilizations and hybrid combinations with the potential to yield yet unimagined approaches and solutions to the problems of “super-diversity.” I identify just such a creative hybridity among a younger generation of European Muslims whom many observers dub “post-Islamists.”

Performance-based pay in the workplace: Magic potion or malevolent poison?

Performance-based pay systems have been widely used in organizations. Despite their popularity, they have been criticized on a number of grounds, such as their lack of effectiveness. There is also surprisingly little research on what effects such systems may have on employee perceptions. The present paper is divided into two sections. First, we review several of the major criticisms of performance-based pay systems and provide responses in their defense. Second, based on research literature, we offer a discussion of numerous perceptions and attitudes that may mediate the relationship between performance-based pay and employee performance. ********** Money may kindle, but it cannot by itself, and for very long, burn. -Igor Stravinski Money, the root of all evil ... but the cure for all sadness. --Mike Gill Money is the barometer of a society's virtue. --Ayn Rand There are many opinions regarding money. Today, many organizations assume that money is positively viewed and can be an important employee motivational tool. In earlier times, work motivation was not a significant problem. If you wanted to eat, you had to work. If your harvesting and hunting efforts were unsuccessful, you went hungry. In Western industrial societies, this has changed. A social safety net exists, making the need to work less urgent than in the past. Work motivation also presents a greater challenge because many of us work as hired labor rather than as independent craftpersons or farmers. If organizations are to use money effectively as a motivator, an understanding of how financial incentives affect employees is essential. As indicated by our title, some have insisted that performance-based pay not only has little positive effect, but also may have a negative impact on the organization. Our aim in this article is to identify and explain the variety of effects performance-based pay may have on employees. We begin by providing an overview of performance-based pay. We then discuss some of the criticisms of performance-based pay and offer some potential responses to these criticisms. Finally, we describe some possible mediating factors that affect the relationship between performance-based pay systems and job performance. Overview of Performance-Based Pay Prior to the late 1800s, a large percentage of workers were basically self-employed. However, the industrial revolution changed much of this in the U.S. during the late 1800's and continued to during the twentieth century. Large manufacturing facilities developed, employing hundreds and, eventually, thousands of workers. Motivating effective work behavior from these legions of employees was essential to the success of such enterprises. Still, however, these were simpler times. Until unions became more firmly entrenched in the 1930's, motivation could be achieved by the threat of losing one's job. The threat of unemployment was salient to workers, particularly during the recurrent depressions that bedeviled the U.S. economy. Fear is a motivator, and the threat of losing one job when other jobs were scarce and no unemployment benefits were available was a fearful specter. The threat of losing one's job was not the only fear-based motivator. Prior to the influx of unions and more enlightened norms of supervision, motivation was sometimes achieved by fear of one's supervisor. In some organizations, discipline and productivity were achieved through physical coercion. Henry Ford is said to have selected some of his production foremen on the basis of their ability to intimidate workers; the bigger and scarier the foremen, the better. According to legend, Ford selected his security chief during a plant tour when he observed this individual beating up a worker. As time went on, unionization and other changes to the industrial setting made more sophisticated approaches to motivation necessary. The challenge was how to induce employees to perform their jobs effectively when there were too many workers for close monitoring. …

Sin, Citizenship, and the Salvation of Souls: The Impact of Christian Priorities on Late-Roman and Post-Roman Society

The impact of Christianity on the functioning of the later Roman empire has been examined by historians ever since Gibbon published hisDecline and Fall.Had the Christians hastened the decline and fall of Rome? Outlining some themes of his projected work, Gibbon suggested before 1774 that indeed they had. In 1776, when publishing the first volume of his history, he touched on this same issue with considerable circumspection; but five years later, his earlier opinion appeared in print under the heading of “General Observations on the Decline of the Empire in the West” by way of concluding the third volume of the work. Here, Gibbon stated:As the happiness of afuturelife is the great object of religion, we may hear, without surprise or scandal, that the introduction, or at least the abuse, of Christianity had some influence on the decline and fall of the Roman empire. The clergy successfully preached the doctrines of patience and pusillanimity; the active virtues of society were discouraged: and the last remains of military spirit were buried in the cloister; a large portion of public and private wealth was consecrated to the specious demands of charity and devotion; and the soldiers' pay was lavished on the useless multitudes of both sexes, who could only plead the merits of abstinence and chastity.

Justice: Moral Virtue in Society

Justice: Moral Virtue in Society