Comparative analysis of Seligman's "virtue of justice" in Molavi's thought"

The new movement of positive psychology, by Martin Seligman, aims to help the human race to optimize the develop human virtues, which are placed in six groups: wisdom, courage, humanity, justice, temperance and transcendence. In the teachings of Rumi, the indicators of positive psychology can be shown. This essay, which was done in an analytical-descriptive way, tries to analyze the virtue of "justice" in the works of Rumi. The results indicate that this virtue and its subsets: fairness, leadership, social responsibility, can be explained in the teachings of Rumi. Seligman and Rumi have differences with each other in this field, the most important of which is the way these two thinkers look at humans; Because the methods of these two thinkers to express the same doctrine are different from each other; That is, Rumi's view is based on the religious. With the help of religious sources, Rumi is trying to guide the people of the society with this outstanding style; But Seligman's view is based on the positivist culture. Rumi considers the acquisition of all the virtues in the direction of God's nearness and death in the name of God, while this issue is not mentioned in Seligman's works.
1. Introduction
Throughout the history, the efforts of the great spiritual people of the world, such as Rumi, have been aimed at cultivating human virtues and providing a suitable platform for flourishing by teaching mystical teachings that are related to the human psyche. At the present time, the emerging movement of positive psychology is a suitable way for contemporary man to teach him how to benefit from the various achievements of science, mysticism and literature in order to live happily. Psychologists need detailed information about human virtues to understand human characteristics, and literary works can be a worthy source in this field. Based on this, the science of psychology and literature were combined and they created a new branch called "literary psychology" which includes the psychological examination of the author of the work, the examination of the process of creation of the work, knowledge of the principles and signs. The psychology in the work and the study of the effect of literature on the readers of a literary work are among its goals (Volk, 2013: 82). The main problem of this research is to examine the "virtue of justice" and its sub-group capabilities, i.e.: fairness, leadership and observance of civil rights. This research tries to answer these questions: 1- What are the points of similarity between Rumi and Seligman's thoughts about the capabilities of justice? 2- What differences of opinion do Seligman and Rumi have with each other in this field? 3- What is the result of this analysis?
Since many of Rumi's teachings are consistent with the issues raised in positive psychology, such researches can provide a suitable platform for the localization of new sciences in the country, to mental health. The community should help. Also, by using these teachings in the light of the foundations of positive psychology, new results can be obtained and a link can be established between these two sciences.
2. Research Method
This research has been carried out in a descriptive-analytical way, and the theoretical foundations of the research have been obtained by relying on Seligman's opinions regarding the virtue of "justice" and its sub-group capabilities, namely: fairness, leadership and compliance with citizen's rights. In this essay, after collecting data in Rumi's works according to the mentioned components, the explanation and analysis of Rumi's teachings according to Seligman's theory have been discussed and the points of difference have also been stated.
3. Discussion
Positive psychology divides the positive virtues of human beings into six groups (High Six): wisdom, courage, humanity, justice, moderation and excellence. Each of these six groups, in turn, has sub-categories (twenty-four in total) which are: creativity, curiosity, free-thinking, love of learning, insight, bravery, perseverance, integrity, vitality, love , kindness, social intelligence, respect for citizenship rights, fairness, leadership, forgiveness, humility, foresight, self-discipline, understanding of beauty, gratitude, hope, humor and spirituality (cf.: Seligman, 1400). Seligman believes that the virtue of justice is a civil virtue and the foundation of healthy social life. Other human virtues are the virtues "between humans", but the virtue of justice is the virtue "among humans" and has three capabilities: fairness, leadership, respect for citizen's rights (Seligman, 1400: 534). From Seligman's point of view, the ability to be fair means: "1- Treating all people equally and in accordance with fairness; 2- Not interfering with personal orientation and feelings and judging other people; 3- Giving all people a fair chance" (Seligman: 1400: 82).
In the eyes of Rumi, the ability to be fair has a lot of value and it leads to optimal functioning and normal behavior. By recommending fairness, he drives people away from ugliness. In his system of thought, no unworthy act is safe from universal justice. Maulana believes that the principle of divine criticism is justice and justice, and the wrath and punishment of truth is nothing more than dust (Maulana, 1375: 2631/2).
Regarding the ability of leadership, Seligman refers to a new type of leadership that researchers call "transformational leadership" (Seligman, 1400: 543); In this sense, leadership means: "1- Encouraging group members to do their work on time and maintain good relations with the group; 2- Organization of group activities and accuracy and supervision of their implementation" (Seligman, 1400: 82).
One of the most important things that is evident in Rumi's teachings is the importance and need of a leader for the development of inner capabilities. "From Rumi's point of view, the path of enlightenment and knowledge is a difficult path that can only be completed with the help of mentors" (Mardani Verpashti and Hasanpour, 1401: 13). Maulana had chosen Shams Tabrizi as the leader (Maulana, 1388:793). His purposive personality calls people to obey the imams (Moulana, 1375: 2945/1). From his point of view, finding and choosing the right leader is so important that a person should sell his whole world and buy him (cf. Rumi, 1375: 6/4137). A person who is ignorant, if he becomes subordinate to a wise leader, his virtues will be realized in the path of growth (ibid.). The only way to destroy the soul of the emir is to obey a worthy leader (Moulana, 2528/2: 1375).
Seligman believes that the ability to comply with citizenship rights, which includes social responsibility, loyalty, and teamwork, requires a sense of identification with, and a sense of Obligation is for the good of common people, which includes the individual himself, but it extends from the individual's personal interests to include the groups of which the individual is a member.
 From Rumi's point of view, the ability to respect the rights of citizens is a process that integrates the identity and social structure of people, and ultimately includes the realization of talents and mental health. The correct performance of affairs occurs when it is accompanied by a group. In order to reach an ideal society, instead of dealing with the faults of others, one should first remove one's own faults (Moulana, 1375: 2/881). Rumi and Seligman also have differences regarding the virtue of "justice" and its abilities, the most important of which is the way these two thinkers look at human beings. Rumi considers the reason for human tendency towards vices to be "following sensual desires"; But Seligman considers it "illness and mental disorder". The following items were not found in Seligman's teachings:
1-From Rumi's point of view, if the lover wants not to be fair and does injustice to the lover, this injustice is not considered against value.
2-Rumi considers "bearing suffering on oneself in order to prevent sin" as a form of "imposing justice on one's own right".
3-In Rumi's view, the selection of a leader is not only for guidance in this world, but also for the purpose of "achieving the Supreme Truth".
4-Maulana believes that man is responsible not only in this world, but also in the hereafter.
5-Rumi expresses a type of loyalty, in addition to "loyalty to the group/people", and that is "loyalty to the cause of truth.
4. Conclusion
The findings of the research indicate that in Rumi's works, among the six virtues of positive psychology: wisdom, courage, humanity, justice, moderation, and excellence, the "virtue of justice" with its subcategories: fairness, leadership, compliance Citizenship rights have a special place. These virtues and abilities are aligned and compatible with the indicators of positive psychology. Like Seligman, Rumi also emphasizes the value of the abilities of justice; But some differences are also observed, the most important of which is the way these two thinkers look at humans; Because the mouths of these two to express the same doctrine are different from each other; That is, Rumi's view is based on the religious and mystical teachings of Islam and his emphasis on spiritual and Quranic values is "God-centered", but Seligman's view is based on the positivist culture of the West, existential psychology and relying on man and his needs. It is human-centered. Rumi considers the acquisition of all virtues in the direction of nearness to God, while this issue is not mentioned in Seligman's works.
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