This study was conducted with the aim of "examining the effect of individual ethics on organizational ethics by considering the mediating role of family ethics" The main question is: can individual ethics have an impact on organizational ethics and how the individual interacts with his colleagues? Does the intensity of the relationship between individual ethics and organizational ethics change with the introduction of family ethics as a mediating variable? The research method, according to the purpose, is applied and correlational. The statistical population of the staff research is one of the military universities of Tehran and the statistical sample is 70 employees who were selected by simple random sampling. The research tool was a researcher-made questionnaire whose content validity was confirmed by 20 experts and its reliability was 0.91 using Cronbach's alpha. The results showed that individual ethics has a positive and significant effect on organizational ethics. Individual morality also has a positive and significant effect on family morality; However, no evidence was found to mediate the role of family ethics in the relationship between individual ethics and family ethics.

Virtue ethics is known as one of the three branches of normative ethics, but some moral philosophers are not in favor of an independent position for it in normative ethics. The question of the present article is, what is position of virtue ethics in normative ethics researches? Are the arguments of those who assert the independence of virtue ethics in front of other competitors, i.e. duty-oriented and utilitarianism, without problems? What is the proposed solution? The collection of data in this article is a library, and it explains the questions and answers them with a descriptive and analytical method. Those who believe in virtue ethics have different interpretations for virtue ethics, the virtue of the moral subject is common in all of them. The reasons for turning to the ethics of virtue are numerous and mostly refer to the weak points of competing theories. Investigations show that there are problems with the interpretations of virtue ethics, and the arguments for approaching it can be undermined. The result is that although virtue ethics does not have an independent position in normative ethics, the logical concerns of those who adhere to virtue ethics can be solved by the theory of divine proximity

Applied ethics is a new discipline. Although several works have been composed and some sources have been cited as "applied ethics" in the western world, it seems that there is no clear and accurate definition of the discipline. Therefore, many readers confuse it with practical ethics, professional ethics, thematic ethics and the like. While providing a clear and accurate definition of this discipline, the present paper tries to clarify the negative and positive aspects of its limits and its relationship with such issues as meta-ethics, and normative ethics. Generally speaking, it seems that applied ethics is different from such disciplines and issues as normative ethics, practical ethics, thematic ethics, and the like. Applied ethics consist in the use of basic fundamentals and criteria of moral value judgment. The present paper discusses and analyzes the basic fundamentals for value judgment in meta-ethics and criteria of value judgment in normative ethics.

Ethics is the discipline which studies values and revolutionizes human life so that man can lead his life enjoying virtue. Ethics has an intermediary role between theology and jurisprudence. It connects these two disciplines together so that the social behaviors are the manifestations of man’s morals and beliefs and the temperaments of each individual are the representations of his beliefs and ideals. Allameh Tabatabaee believes that ethics has different rankings: conventional ethics، rational ethics، and gnostic ethics. The conventional ethics is based on social intellect. Rational ethics relies on demonstrative intellect and gnostic ethics depends on intuition. The ethical life of each individual begins with conventional ethics and can find promotion into rational and gnostic ethics. These three rankings of ethics are different degrees of a single reality and can be joined together and they carry outward and inward considerations with respect to each other.

There are ambiguities in the relationship between the approach of Islamic philosophical ethics and contemporary moral philosophy due to semantic similarity. This article tries to remove any ambiguity in this field by carefully analyzing their relationship in a historical and descriptive way. Based on the findings of the study, both cases include normative ethics, but some topics of contemporary philosophy of ethics, such as meta-ethics and applied ethics, are not in Islamic philosophical ethics or have very little emergence. Islamic philosophical ethics has a subject-oriented approach and is a subset of virtue ethics, but most contemporary philosophers have an action-oriented approach to ethics. Unlike Islamic philosophical ethics, modern moral systems are secular and are not even assigned to followers of a particular religion. Finally, it will be noted that in recent decades, new approaches to ethics can be seen among Muslim philosophers. The result of this change in attitude is the greater independence of Islamic philosophical ethics from the Greek Aqaba and a greater connection to Islamic religious teachings.

There are three types of normative ethics including duty-based ethics, result-based ethics and virtue- based ethics. A fourth type of ethics can be also considered as "Caliphate – oriented ethics", which is based on the assumption and succession between man (as Abd) and God (as Rabb). In this article, we attempt to examine the concept of "Caliphate- based ethics" by examining the mystical ethics in the tradition of theoretical mysticism. This type of ethics may be the correct interpretation of "mystical ethics" - in the tradition of theoretical mysticism attributed to Ibn al-Arabi and Caliphate-based ethics is subordinated to virtue ethics. The Caliphate's ethics should be viewed as a virtue theory that differs in the nature of virtues, the method of recognizing virtues, and how to achieve virtues with conventional approaches to virtue ethics. In this theory, virtues are the attributes of God, the method of recognizing virtues is the knowledge of the virtues, and the method of becoming virtuous is to imitate God and then become the caliph of God through mystical conduct in three stages. Purification, Polishing and Adornation. This methodology is based on mystical anthropology, which is found in the mystical works of Imam Khomeini.

This paper is based on Theory of Information Ethics (IE) interpreted by Luciano Floridi to be definite as a developing filed of Computer Ethics (CE), and it considers a necessity for classification of important ethical problems in the field to give a methodic attitude to analyze any class o the problems.Floridi argued that the purview of computer ethics- indeed of ethics in general- should be widened toinclude much more than simply human beings, their actions, in-tentions and characters. He offered IE as another macroethics which is intended to be applicable to all ethical situations. First of all, some of the typical problems in the information age are surveyed by a problem-based approach to be recognizing the evolution and the developing process from CE field to IE field. To introduce IE in detail and to explain its typical problems, four fundamental possible approaches of ethics are considered: philosophical, normal, descriptive, and applied ethics. Therefore, IE is granted as a research filed in the ethical problems that arises from information & communication technology in the information age., These problems as the applied ethical problems are distinguished in three different approaches to IE with the typical issues and examples: philosophical, professional, and descriptive ethics approaches. The approaches to IE are classified in a table. Therefore, the associated disciplines, the typical issues, and the appropriate methodology are given to analyze any category of the problems that are explained by four possible approaches of ethics in short.

The essay aims at discussing the moral philosophy from Ayatollah Motahhari’s viewpoint. First, it deals with the definition of the Moral philosophy and its sub-branches and its relation with the practical wisdom and the criteria for moral act. It, then, discusses the other major branches of the moral philosophy namely, the normative ethics and the meta-ethics. The normative ethics is concerned to find out (through rational analysis) the criteria and the rules, by which one can determine and distinguish what is good and what is evil. In this regard, the teleological ethics and the deontological ethics are spelt out. Finally, Ayatollah Motahhari’s theory of the worship in Ethics has been scrutinized. The author goes on to review the different theories in meta-ethics that refer to the normative ethics and elucidate the ethical terminologies:1) moral naturalism;2) moral non-naturalism or intuitive ethics;3) non-cognitivist ethics.In conclusion, the author raises Ayatollah Motahhari’s theory in the area of meta- ethics to prove its strengths in light of other theories.

Definition of Morality from the Perspective of Quran Muhammad Mahdi Firouzmehr Abstract According to the Quran, the purpose behind the mission of Prophet Muhammad(S) was to spread soul purification and moral development among the individuals, the notion which was confirmed by the prophet himself. Quran has praised the prophet's temperament and has mentioned it with pride and respect. Prophet introduced himself as a student trained by divine morality. Prophet's temperament resembles the Quranic teachings and the Quran is a manifestation of God's volition for human beings, therefore, it is concluded that the Quran and the Prophet are both the expressions of divine morality. As the ultimate aim of creating man is to make him the vicegerent of God on the earth and since reaching this position requires man to have congruity and resemblance with God, the purpose of divine morality is to have man become aware of the divine names and attributes and then tries to develop those characters in himself, a purpose which is obtained only through worshiping God and has been expressed as the ultimate objective of creation. Consequently, based on the Quranic perspective, morality occurs as the result of knowing God's names, attributes and acts and the attempt to practice them to the extent possible for human being by worshiping God. This definition which is extracted from the Quranic verses and Islamic narrations explicitly associates morality with God's names and attributes.

Aristotle “Nicomachean's” book on ethics is one of his most important books on ethics. By meditating on this book, one becomes the guardian of God, in which there are no traces of the many letters of God, one of the divine religions. Given that God and man's relationship with him are the ruling spirit of all the teachings of the divine religions, and in particular the religion of Islam, and that Muslim ethicists have followed Aristotle in their philosophical ethics and formulation, this absence of the one God has had some effects on philosophical ethics. This article deals with this issue with a descriptive-analytical-critical method and has listed some of the consequences and results of formulating philosophical ethics based on Aristotle's ethics as follows: changing the subject and purpose of ethics, not considering a place for slavery and relationship ethics between Man and God, the absence of the concept of the hereafter and eternal life in the science of ethics, different views on the concepts of goodness, happiness, and virtue in Islam, lack of explanation of the place of narration, revelation, and law in Islamic ethics and separation of ethics from revelatory sciences such as jurisprudence, personalization of Islamic ethics and lack of attention to its social dimensions.