Which moral exemplars inspire prosociality?

Some stories of moral exemplars motivate us to emulate their admirable attitudes and behaviors, but why do some exemplars motivate us more than others? We systematically studied how motivation to emulate is influenced by the similarity between a reader and an exemplar in social or cultural background (Relatability) and how personally costly or demanding the exemplar’s actions are (Attainability). Study 1 found that university students reported more inspiration and related feelings after reading true stories about the good deeds of a recent fellow alum, compared to a famous moral exemplar from decades past. Study 2A developed a battery of short moral exemplar stories that more systematically varied Relatability and Attainability, along with a set of non-moral exemplar stories for comparison. Studies 2B and 2C examined the path from the story type to relatively low stakes altruism (donating to charity and intentions to volunteer) through perceived attainability and relatability, as well as elevation and pleasantness. Together, our studies suggest that it is primarily the relatability of the moral exemplars, not the attainability of their actions, that inspires more prosocial motivation, at least regarding acts that help others at a relatively low cost to oneself.

The rules and controls for accepting good deeds in a changing world: قًواعِد وضَوابِط قَبول الْعَملِ الصّالحِ فِي عَالم مُتَغيِر

In this research, I aimed to present the most important endeavours of a Muslim slave in his life. the collection of good deeds and care to accept good work; According to the Holy Koran and the right prophetic year; This can only be done in the words and good deeds to which the Muslim good luck in this life. Without ignorance or negligence in the light of the terms and conditions of this, Knowledge of God's greatness avoids a Muslim to fall into such oblivion. Happiness and satisfaction can only be achieved through devotion to the laws of Islam. It also outlined the variables of the times and their impact on the acceptance of good work, To that end, I have followed the descriptive extrapolation approach in my research, and I have divided it into three Reports.

Examining the Agreement Object as Good Deeds from the Consequentialism and Deontology Perspective

<em>This study aimed to analyze the agreement object as good deeds from the legal philosophy perspective. Postulated to legal positivism, this rejects the deviation of the agreement on the good deed of transplanting organs or body tissues. The results compiled using normative legal research methods described the flow of consequentialism and deontology. These doctrines state that kidney transplant procedures conducted voluntarily based on humanity have benefited recipients and donors. Therefore, they increase the happiness level of both parties without leaving the concept of Kantian moral ethics.</em>

Analysis of Condolence Response to the Death of Dr. John Pombe Joseph Magufuli on Facebook

This study investigated on condolence comments posted on Facebook pages in response to the death of the fifth president of the United Republic of Tanzania, Dr. John Pombe Joseph Magufuli. A total of 200 comments were extracted from famous Facebook accounts. The findings revealed seven strategies of giving condolences from the most frequently used to the less frequently used: asking for God’s mercy and forgiveness, commenting on the deceased, expressing shock and grief, expressing sympathy, realizing death as a natural part of life, expressing skepticisms and reciting some verses from Holy books like the Bible and Quran. The choice of these strategies was related to respondents’ belief in either Christian or Islamic religion, the status of the deceased before death and nature and contribution offered by the deceased to other people’s life before his death. It is recommended that we should significantly contribute to other people’s life in one way or another so that we can be remembered here on earth at the end of our life like the way Magufuli was and is still remembered because of his good deeds and the significant contributions he offered to other people’s life before his death.

سیاسی وریاستی امن و استحکام صحاح ستہ کی روایات کے تناظر میں

The survival of any country and state is conditional on the prosperity of its subjects, peace and tranquility, and the elimination of internal and external anarchy. If a country’s internal system suffers from disnity, if there is no balance of relations the between people and the authorities, it will not take long for this state of decline. That is why Islamic law has given such clear rules to the rulers and subjects that by following them any country can achieve prosperity. These principles and guidelines of Islamic law have been taken from the hadiths of the prophet ﷺ. The principles and teachings given by the Prophet (ﷺ) in this regard are of three kinds.Teachings that are shared between the authorities and the subjects, such as piety and piety, enjoining good and forbidding evil, self-accountability and subordination، And these are the foundations for the betterment of individual and collective life۔ Teachings that relate only to the authorities include a sense of responsibility, self-accountability and transparent accountability of subordinates, leniency towards subjects, enforcement of God's commandments, protection of national treasury, protection on internal and external fronts of the state, competence. It is important to give positions on the basis, protect the fundamental rights of the people and establish justice. Practicing them increases the respect of the authorities in the eyes of the subjects, makes the subjects happy and keeps them away from chaos and disorder and she volunteered voluntarily to assist the authorities in every possible way. Teaching is for the subjects and that is that all the members of the subjects should cooperate with the authorities in good deeds, avoid all kinds of rebellion and rebellion and the subjects should be related to brotherhood, love and selflessness. It sits in the hearts and because of this it is safe from all kinds of atrocities, it cannot be a tool of external forces and riotous elements which creates a peaceful environment and a stable society.

In Writing and in Sound

Copies of Dalāʾil al-Khayrāt (Proofs of Good Deeds) by the Moroccan Sufi saint Muḥammad b. Sulaymān al-Jazūlī (d. 870/1465) were in high demand in the eighteenth- and nineteenth-century Ottoman Empire. This required producing manuscripts in large numbers and, later, printing the text. These mostly lithographic copies and corpora of the Dalāʾil al-Khayrāt, when combined with references to biographical dictionaries, inheritance records, inventories, library catalogues, and endowment deeds, reveal a great deal of information about the public and private prevalence of the text, within and beyond the empire. The Dalāʾil al-Khayrāt appealed to many individuals, from Ottoman sultans to royal women, and from madrasa students to members of the learned class. Its copies were endowed to mosques and libraries, held in different book collections of the Topkapi palace, and were available from booksellers. Be it silently or aloud, the Dalāʾil al-Khayrāt could be read in private homes and in mosques from Istanbul to Medina, a feature of pious soundscapes across the empire.