اخلاق کار در منابع انسانی؛ خانواده، دین مداری و نفی مدرنیزاسیون
محورهای موضوعی : اخلاق و تربیت اسلامیصدیقه بحیرایی 1 , اکبر اعتباریان خوراسگانی 2 *
1 - دانشگاه آزاد اسلامی، اصفهان
2 - دانشگاه ازاد اسلامی اصفهان (خوراسگان)
کلید واژه: اخلاق کار, خانواده, دین¬مداری, مدرنیزاسیون.,
چکیده مقاله :
هدف این پژوهش بررسی و تعیین تأثیر خانواده، دین¬مداری و پایبندی به ارزش¬های سنتی (نفی مدرنیزاسیون) بر متغیر اخلاق کار کارکنان شرکت پتروشیمی شهر ایلام بود. روش تحقیق از نظر هدف کاربردی و از نظر روش، تبیینی از شاخه پیمایشی بود. جامعه آماری پژوهش کلیه کارکنان شرکت پتروشیمی شهر ایلام بود که با استفاده از جدول حجم نمونه کوهن و کرجسی و مورگان 226 نفر تعیین شد. برای گردآوری داده¬ها از ابزار پرسش¬نامه استفاده شد. اخلاق کار با پرسش¬نامه سی¬پتی (1990)، مدرنیزاسیون و خانواده با پرسش‌نامه محقق ساخته، دین¬مداری با پرسش¬نامه خلاصه شده گلزاری (1379)، به ترتیب با ضرایب پایداری 82/0، 81/0، 79/0 و 76/0 برحسب آلفای کرونباخ اندازه¬گیری شد. نتایج تحلیل داده¬ها از طریق آزمون رگرسیون و تحلیل مسیر نشان داد خانواده بر مبنای دین¬مداری و پایبندی بر ارزش¬های سنتی تقریباً 40 درصد تغییرات اخلاق کار کارکنان را پیش¬بینی می¬کند. همچنین خانواده، دین¬مداری و نفی مدرنیزاسیون اثرات مستقیم و غیرمستقیم بر اخلاق کار دارد.
Present research is conducted to determine the impact of family, religiosity and commitment to traditional value (modernization negation) on employees’ work ethic in Ilam Petrochemical Company. It is an applied study in terms of its purpose while in terms of methodology, it is survey-type explanatory one. Its population consists of all staff (n = 226) in Ilam Petrochemical Company determined by sample volume table of Cohen and Krejcie & Morgan. A questionnaire is used to collect relevant data. Work ethic with C. Petty’s inventory (1990), modernization and family with structured questionnaire, religiosity with Glozari’s summarized questionnaire (2000) were measured by Cronbach’s alpha and stability ratios of 0.82, 0.81, 0.79 and 0.76 respectively. The results from data analysis by regression test and path analysis indicate that based on religiosity and commitment to traditional values, family forecasts almost 40% of changes in employees’ work ethics. Likewise, family, religiosity and modernization negation have direct and indirect impacts on work ethics.
Aldag, R. J., Brief, A. P. (1975). Some correlates of work values. Journal Of Applied Psychology. Vol 60. pp757-760.
Ali, J.A. (1988). Scaling an Islamic work ethic. Journal of Social Psychology. Vol. 128 No. 5, pp. 575-583.
Aminnuddin, N. (2020). Dataset on Islamic ethical work behavior among Bruneian Malay Muslim teachers with measures concerning religiosity and theory of planned behavior. Data in Brief, Volume 29, PP, 105-157.
Arslan, M. (2001). The Work ethic values of Protestant British, Catholic Irish and Muslim Turkish Managers. Journal of Business Ethics. Vol. 31.pp. 321-339.
Azad Armaki, T. (2012). intellectual foundations of Iranian Society Tehory, Tehran, Elm Publications.
Balci, A. (2011). The relationship of organizational corruption with organizational culture, attitude towards work and work ethics: a search on Turkish high school teachers. Asia Pacific Educ.
Baumann, Ch. , Hamin, H. , Yang. S. J. (2016). Work ethic formed by pedagogical approach: evolution of institutional approach to education and competitiveness. Asia Pacific Business Review. Vol. 22 No. 3 pp 374–396.
Beit-Hallahmi, B. (1979). Personal and social components of the Protestant ethic. The Journal of Social Psychology. Vol. 109 No. 1. pp. 263-267.
Blood, M.R. (1969). Work values and job satisfaction. Journal of Applied Psychology. Vol. 53 No. 6. pp. 456-459.
Boatwright JR. , Slate, J. (2012). Development of an instrument to assess work ethics. Electronic Journal. Vol 39. No 4. Pp 36-62.
Budryar, Zh. (1995). confusion of signs, translated by Mani Haghighi, Tehran, Markaz Publications.
Broadfoot, H , Pascal, C. (2020). Exploring experiences of compassion in the daily rhythms of one early childhood community, European Early Childhood Education Research Journal. PP 56-78.
Cherrington, D. J. (1980). The work ethic: Working values and values that work. New York, NY: American Management Association.
Chowdhury, M. H. (2011). Ethical issues as competitive advantage for bank management Humanomics. Vol 27. No. 2. pp. 109 – 120.
Chu, K.H.A. (2007). A factorial validation of work value structure: second-order confirmatory factor analysis and its implications. Tourism Management. Vol. 29 No. 2. pp. 320-330.
Chusmir, L. H., Koberg, C. S. (1988). Religion and attitudes toward work A new look at an old question. Journal of Organizational Behavior. Vol 9. Pp251-262.
Cohen, S. , Eimicke, W.B. (1998). Ethics and the public administrator. The annals the American academy of political and social science. Vol 537. Pp 96-108.
Conaock, M. & Johns, L. (1998). Total quality management and its humanistic orientation towards organizational analysis. The TQM Magazine. Vol 10. No. 4. pp. 26-31.
De Witte, H. (1995). Socialization of work Ethic Among University Students. Effects of Gender and Educational Level of their Parents. Antwerpen, paper UA Conference. Youth and Work Values.
El-Kot, G. A. , Burke, R. J. (2014). The Islamic work ethic among employees in Egypt. International Journal of Islamic and Middle Eastern Finance and Management. Vol. 7 No. 2. pp. 228-235.
Fakohi, N. (2013). From culture to development. Tehran: Ferdos.
Feess, E. , Mueller, H. , Ruhnau, S. G. (2014). The Impact of Religion and the Degree of Religiosity on Work Ethic: A Multilevel Analysis. KYKLOS. Vol. 67 No. 4.pp 506–534.
Forquesato, P. (2017). Social norms of work ethic and incentives in organizations. Journal of Economic Behavior & Organization. Vol 128. pp 231–250.
Fouts S.F. (2004). Differences in Work Ethic Among Jobseekers Grouped by Employment Status and Age and Gender. Requirements. for the Degree of Doctor of Education. the Graduate Faculty of North Carolina State University.
Furnham, A. (1987). Work related beliefs and human values. Personality and Individual Difference. Vol18. pp 627-637.
Furnham, A., Koritsas, E. (1990). The Protestant work ethic and vocational preference. Journal of Organizational Behavior. Vol 11.pp 43-55.
Gidens, A. (2007). sociology, translated by Manoochehr Saboory, Tehran, Nay Publications.
Golzari, M. (2000). preparing tools to measure: practicing religious beliefs and types of shame and studying the relationship between religiosity and shame, doctoral dissertation, General Psychology, Alameh Tabatabei University.
Gursoy, D., Maier, T. , Chi, C. (2008).Generational differences: an examination of the work values and generational gaps in the hospitality workforce. International Journal of Hospitality Management. Vol. 27 No. 3. pp. 448-458.
Hasani, M. (1996). Culture and new media. Qom: daftare aql.
Huntington, S. (1991). political organization in transforming societies, translated by Mohsen Salasi, Elm Publications.
Hill, R. B. (1996). Historical context of the work ethic. Journal of Vocational Research. Vol19. pp 63-72.
Hite, D. M. , Daspit, J. J., Dong, X. (2015). Examining the influence of transculturation on work ethic in the United States. Cross Cultural Management. Vol. 22 No. 1 pp. 145-162.
Jones, A. I. (1984). Organizational reward system: Implications for climate. Motivation and Emotion. Vol 8. pp259-274.
Kidron, A. G. (1978). Work values and organizational commitment. Academy of Management Journal. Vol 21. pp239-246.
Kohn, M. (1963). Social Class and Parent-Child Relationships: An Interpretation. American Journal of Sociology. Vol. 68.PP 471-480.
Kohn, M. L. Slomczynski, K. M. Schoenbach, C. (1986). Social Stratification and the Transmission ofValues in the Family: A Cross-National Assessment. Sociological Forum. Vol. 1.PP 73-102.
Koonmee, K. et al. (2009). Ethics institutionalization, quality of work life, and employee job-related outcomes: A survey of human resource managers in Thailand. Journal of Business Research. . Vol. 5 No. 1.
Koonce G.L., Kreassig K. (2020) A Decision-Making Model for Promoting Social Justice Through the Ethic of Justice, Ethic of Care, and the Ethic of Grace. In: Papa R. (eds) Handbook on Promoting Social Justice in Education.
Jones, J.W. (1991), Contemporary Psychoanalysis and Religion:Transperence and Transcendence, New Haven. CT: Yale University Press.
Khajehnoori, B.; Reyahi, Z & S. Keshavarzi (2013). Study of the Relationship between Religious Identity and Life Style with Mental Health, Case Study: Male and Female Teenagers of Shiraz, Journal of American Science, 9(7): 37-44.
Linz, S. J. , Chu, Y-W. (2013). Work ethic in formerly socialist economies. Journal of Economic Psychology. Vol 39. pp 185–203.
Lipset, S. M. (1992). The work ethic, then and now. Journal of Labor Research. Vol 13. pp45-55.
Matsuo, A., Brown, C.M., Norasakkunkit, V. et al. (2020) How can I become a member of my culture?: shared representations of community-related moral violation in Japan and the U.S.. Cult. Brain 8, 96–115.
MccLelland, D. C. (1961). The Achieving Society, Princeton: Van Nostrand.
Miller, M.J., Woehr, D.J. and Hudspeth, N. (2001). The meaning and measurement of work ethic:construction and initial validation of a multidimensional inventory. Journal of Vocational Behavior. Vol. 60 No. 3. pp. 1-39.
Moeedfar, S. (2007). work ethic as social problem, Cultural engineering Monthly Magazine, vol. 14, pp. 6 – 18.
Morrow, I. C., Goetz, J. E. (1988). Professionalism as a form of work commitment. Journal of Vocational Behavior. Vol 32. pp 92-111.
Morrow, I. C., McElroy, J. C. (1987). Work commitment and job satisfaction over three career stages. Journal of Vocational Behavior. Vol 30. pp 330-346.
Mudrak, P.E. , Mason, E.S. (2010). The asceticism dimension of the Protestant work ethic:shedding its status of invisibility. Journal of Applied Social Psychology. Vol. 48 No. 8 pp. 2043-2070.
Mulligan, C. B. (1997). Work ethic and family background. University of Chicago, IL: Employment Policies Institute.
Musa, M.A., Sukor, M.E.A., Ismail, M.N. and Elias, M.R.F. (2020), "Islamic business ethics and practices of Islamic banks: Perceptions of Islamic bank employees in Gulf cooperation countries and Malaysia", Journal of Islamic Accounting and Business Research, Vol. 11 No. 5, pp. 1009-1031
Oumer, A. (2020). Was de Montesquieu (only half) right? Evidence for a stronger work ethic in cold climates. Journal of Economic Behavior & Organization, Volume 173, May 2020, Pp 256-269
Paulet, E. (2011). Banking ethics, Corporate Governance. Accounting, Auditing & Accountability Journal. Vol. 11 NO 3. pp.293 – 300.
Pearce, L.D. & Haynie, D.L. (2004). "Intergenerational Religious Dynamics and Adolescent Delinquency", Social Forces, Vol. 82, No.4, pp.1553-1572.
Petty, G. C. (1993). Development of the occupational Work Ethic Inventory. Paper presented at the 1993 Annual American Vocational Association Meeting, Nashville, Tennessee.
Petty, G. C. , Hill, R. B. (1994). Are Men and Women Different? A Study of the Occupational Work Ethic. Journal of Vocational Education Research. Vol. 19. No. 1.PP 71-89.
Porter, G.(2004).Work, work ethic, work excess. Journal of Organizational Change Management. Vol. 17 No. 5 pp. 424-439.
Rafipoor, F. (1998). Development and Contradiction. Tehran: Sherkate sahami enteshar.
Rokhman, W. (٢٠١٠). The Effect of Islamic Work Ethics on Work Outcomes. Electronic Journal of Business Ethics and Organization Studies. Vol.١٥. No.١.pp:٢١-٢٧.
Roopnarine, L. (2016). Muslim Faith and Work Ethic in the United States Virgin Islands. Journal of Muslim Minority Affairs. Vol. 36, No. 1, PP62–73.
Rusheh, G. (1997). Talcot Parson’s Sociology, translated by Abdul Hussein Nik Gohar, Tehran, Tabyan.
Saks, A. M. , Mudrack, P. E. Ashforth, B. E.(1996). The Relationship Between the Work Ethic, Job Attitudes, Intentions to Quit, and Turnover for Temporary Service Employees. Canadian Journal of Administrative Sciences. Vol. 13 No. 3 pp226-236.
Salehi, Amiri (2010), cultural concepts and theories, Tehran, Ghoghnus
Salin, A.S.A.P., Manan, S.K.A. and Kamaluddin, N. (2020), "Ethical framework for directors – learning from the prophet", International Journal of Law and Management, Vol. 62 No. 2, pp. 171-191.
Slabbert, A. , Ukpere, W. I. (2011). A comparative analysis of the Chinese and South African work ethic. International Journal of Social Economics. Vol. 38 No. 8 pp. 734-741.
Sultanzadeh, M. (2005), studying work culture and work ethic in Iranian society in terms of sociology, M. S. dissertation, Kerman Shahid Bahonar University
Stam, K. , Verbakel E. , De Graaf P. M. (2013). Explaining variation in work ethic in europe. European Societies. Vol. 15 No. 2 pp 268_289.
Teng, C.-C., Lu, A.C.C., Huang, Z.-Y. and Fang, C.-H. (2020), "Ethical work climate, organizational identification, leader-member-exchange (LMX) and organizational citizenship behavior (OCB): A study of three star hotels in Taiwan", International Journal of Contemporary Hospitality Management, Vol. 32 No. 1, pp. 212-229.
Tilgher, A. (1930). Work through the ages. New York: Harcourt Brace.
Torgler, B. (2006). "The Importance of Faith: Tax Morale and Religiosity", Journal of Economic Behavior & Organization, Vol. 61, pp. 81˚ 109.
Volkova, N. and Chiker, V. (2020), "What demographics matter for organisational culture, commitment and identification? A case in Russian settings", International Journal of Organizational Analysis, Vol. 28 No. 1, pp. 274-290.
Wahab, M. and Masron, T.A. (2020), "Towards a core Islamic work value: Evidence from Islamic legal texts and the muftīs’ verification", Journal of Islamic Accounting and Business Research, Vol. 11 No. 1, pp. 179-200.
Wisman, J.D. , Davis M.E. (2013). Degraded Work, Declining Community, Rising Inequality, and the Transformation of the Protestant Ethic in America: 1870–1930. American Journal of Economics and Sociology. Vol. 72, No. 5.pp1075-1105.
Yousef, D.A.(2000). Organizational commitment as a mediator of the relationship between Islamic work ethic and attitudes toward organizational change. Hum Relat. Vol. 53 No. 4.PP 513-537.
Yousef, D.A.(2001). Islamic work ethic: A moderator between organizational commitment and job satisfaction in a cross culture context. Person Rev. Vol. 30. No. 2.PP 152-165.
Zhang, S., Chen, L. (2020) ,Impact of work ethic on proactive work behaviors: The moderating roles of education and party affiliation in China. Curr Psychol, https://doi.org/10.1007/s12144-020-00854-6
Ziebert, H.G. (2001), The Human Image of God, (eds), Hans-Zibert, Friedrich Schweitzer, Hermann Haring and Don Browing, Leiden, Boston, Koln, Brill, Press.
Zulfikar, Y. F. (2012). Do Muslims Believe More in Protestant Work Ethic than Christians? Comparison of Peoplewith Different Religious Background Living in the US. Journal of Business Ethics. Vol. 105. No. 4 pp. 489-502
.
25 |
نوع مقاله: پژوهشی
صفحات 24 – 5
خودآئینی اخلاقی در قرآن کریم
محسن باقری 1
سید احمد فاضلی 2
چکیده
خودآئینی مفهومی است که از زمان یونان باستان در عرصۀ سیاست مطرح بوده است اما کانت نقشی بنیادین در اخلاق برای آن قائل شد. او معتقد است فاعل اخلاقی علاوه بر اینکه تابع امر مطلق، به عنوان قانون اخلاق است، آفرینندۀ آن نیز هست. این مفهوم بعد از کانت تعاریف و جایگاههای دیگری همچون خودآئینی شخصی و خودآئینی عقلانی نیز یافت. دورکین در کتاب خود درباره خود آئینی ، صورت بندی عامی از خودآئینی اخلاقی بدست داده است که محور در آن "از آن خود بودن اصول اخلاق" با معانی گوناگون است. در این مقاله ابتدا مفهوم خودآئینی و مولفه های آن از قبیل خودقوام بخشی، خود کنترلی، عقلانیت و استقلال از نگاه فیلسوفان تبیین شده است و سپس از طریق همین مولفه ها، خوانشی از این مفهوم در قرآن کریم دنبال شده است. می توان گفت خودآئینی در برخی از معانی خود در قرآن کریم مطرح شده و یکی از مولفه‌های عامل اخلاقی قلمداد شده است.
واژگان كليدي
خودآئینی، خودآئینی اخلاقی، خودقانون گذاری، خودقوام بخشی.
[1] . دانشجوی دکتری فلسفه اخلاق، دانشگاه قم، قم، ایران. Email: bagheri67mohsen@gmail.com
[2] . استادیار دانشگاه قم، قم، ایران. (نویسنده مسئول) Email: ahmadfazeli@gmail.com
تاریخ دریافت: 4/8/1401 پذیرش نهایی: 2/11/1401