The increasing complexity of organizational operations has attracted the attention of managers and stakeholders of organizations and experts to the discussion of effective barriers to the development of professional ethics in the organization. In this regard, the present study has analyzed, identified and ranked the organizational barriers to the development of professional ethics.

This research is mixed in terms of research method and using a qualitative-quantitative approach. In the first stage, the qualitative method of content analysis and in the second stage, Delphi technique and survey method have been used. The statistical population of this study included 34 accountants and accounting deputies available to the Ministry of Economic Affairs and Finance. A simple random method was used to sample the statistical population. The number of research samples was calculated using Cochran's formula as 31 people. In order to analyze the data, the ranking of organizational barriers was done using repeated measure, paired t-test and mean tests to compare the effect of organizational barriers affecting the growth of professional ethics in the organization.

Ethical Considerations:

 Participants completed the questionnaires with the knowledge of the research objectives.

Based on the results, the most important obstacles identified in the organization were respectively amount; lack of performance appraisal and monitoring system t꞊4.35, cumbersome administrative regulations t꞊4.17 and lack of comprehensive and ethical payment system t꞊4.12.

In order to develop and institutionalize professional ethics, it is necessary for organizations, while reforming the performance appraisal and monitoring system, to review laws and regulations and eliminate unnecessary rules, and to develop a comprehensive and ethical system for financial and non-financial payments.

Because any moral system is organized by a school of thought and belief system, and considering that Sheikh Mofid was one of the pioneers in establishing and organizing the theological and doctrinal school of Imamiyya, the present article has attempted to extract the theological foundations of ethics via content analysis. Hence, Sheikh Mofid’s theological propositions in the fields of epistemology, theology, guidance studies, anthropology and cosmology were extracted with an ethical approach. Among them are the monotheistic moral system, the originality of the soul, the employment of the body in performing moral actions, man's free will in moral life, the necessary existence of the model of the Infallibles for proximity and the meaningfulness of the physical Resurrection in the moral-monotheistic system with heaven and hell at it center. In conclusion, the comprehensiveness of Sheikh Mofid’s theory of duty- and goal-orientation, the human inclusion of this theory, its superiority over the secular moral system, the meaningfulness of the moral life with the belief in the Hereafter, and the moral consequence of the aimlessness were revealed.

A proper explanation of the relation between clause G of Article 42 of the State Service Management Act and Article 7 of the Persons with Disabilities Rights and Protection Act is essential for the right of employment of the disabled to be provided by Iranian judicial system. Some organizations, e.g. the Ministry of Education, based on a misinterpretation of the related laws, consolidated decisions contrary to the convention on the rights of persons with disabilities. This has led to the issue of uniformity decisions and revocation of circulars by the General Court. We have investigated the position of the mentioned employment right in the judicial system and the related rules and regulations of Iran, and tried to find the securities the Procedures of the Court have provided for the right. The answer is that the Court has emphasized on the enforcement of Article 7 of the Persons with Disabilities Rights and Protection Act and has directly ruled the administrations to reserve occupations for the employment of persons with disabilities.

In this article, it is a matter of expressing (analyzing) the Hegelian reading from Aristotelian ethics under two fundamental concepts, that is, "happiness" and "virtue" and also the implications of this reading. According to Hegelian Interpretation, two above concepts have more social functions than Aristotelian and classical one. Moreover they have also subjective objectify through which Individual and community in dialectical process in a virtual framework can receive the only Good, that is, freedom. Originality and in a sense priority of the political thought in Hegel's philosophical system requires an ethical system that can act beyond Aristotelian moral naturalism and explain external relations and the requirements of social and political life. Thus in Hegel's thought, happiness and virtue have however the unique important such as Aristotle's ethical system, their roles go beyond the education of people. This study demonstrates that Hegel, by employing the two fundamental concepts of Aristotelian ethics, happiness and virtue, in the general framework of his thinking, provides the basis for the transformation of their meaning

The purpose of this study was to firstly elucidate the necessity of designing the Qur'anic moral system and, secondly, proposing a new system for the moral teachings of the Qur'an in a systematic and comprehensive structure. To this end, considering the systematic effects of the Qur'anic moral verses, in this study, using the descriptive-analytic method, the eighteen arguments are used to prove the necessity of designing the Qur'an's ethical system. On this basis, on the one hand, the attributes of God and the characteristics of Islam are brought about by the design of the moral system; on the other hand, there are some influences and benefits that have been made in designing a moral system for the Qur'an itself, ethics, human and his individual and social life. The design of a system also compensates for research shortcomings in this area. In the following,introducing various systems based on the system of "verbal", "semantic", "traits", "relations" and "stages" of morality, as well as the system-based work, each of which systematically regulates ethical teachings, a new model for the Qur'anic ethics system is proposed. The outcome of this research is to present a fourdimensional structure of the Quran's ethics system.

The purpose of the present study is to review the role of government in persuading public opinion with emphasis on the moral model of the media. This research, using data analysis and studying the Qur’an and some traditions, with regard to the difference between moral persuasion and deceitful strategies, presented the ethical model of media to persuade public opinion and showed that it is inevitable for the Islamic government to employ and oversee some media compatible with the abovementioned model in order to continually accompany them. This model relies on the basics of communication and involves ethical principles and indices such as benevolence and honesty of the broadcaster, validity and transparency of the message, respect for the audience, and observation of their level of understanding. Each of the above principles has some criteria according to which the public media are ethically compelled to act through all stages of designing, packaging, and presenting the persuasive messages so they do not have a right to use unethical strategies for public persuasion because the morality of persuasion mechanism keeps the public opinion stay tuned.

Estekhdam is considered as a moral beauty in rhetoric science that in spite of its high position stemmed from its creative-role in the process of creating several meanings for each word through observing briefness and brevity for each term. It lacks a unique and comprehensive definition with full consensus of rhetoric domain’s thinkers that may include all its known and unknown referents. In this research, it is firstly tried to have brief look at the history of this array association to the assembly of other rhetorical cases and then through study and criticism of the most famous definitions in this regard come to a conclusion about obtaining an integrated definition encompassing all known and unknown samples of Estekhdam in Arabic words. And finally through asserting figures and patterns emphasized by rhetorical-scholars for this moral beauty accompanied by some Arabic verse and prose evidences, for the first time an unknown form of Estekhdam far from the eyes of scholars and researchers of verbal and moral beauties of the words is being explored and then an analysis is carried out through demonstrating a rhetorical evidence from the holy Qur’an. Conjunction of three nouns on subject and verb has caused to different meanings associating with each of the four subjects. The study refers to dictionary in order to extract meanings.

In the Holy Quran, many verses embrace ethical issues which are prescribed according to actual advantages and disadvantages; nonetheless as they comprise propositions and concepts related to human behavior and their concerns, these verses have been studied in ethic exegeses and books and at times variant interpretations have been suggested for one identifying verse, while these verses have been introduced as the “free zone” (manteghat-ul-feragh) in Islam. This approach to such verses leads to some important questions: Why ethical propositions are scattered in the Holy Quran? What is the prevailing order in these verses? What is the status of this moral system in the whole Islamic cognitive system? This article attempts to first: explain the relationship between moral verses of the Quran and the whole Islamic cognitive system, then, to explain the prevailing order in these verses and their role in the development of Islam. For this mean, it has employed “content analysis” method for extraction, classification and categorization of moral propositions. Consequently this article suggests a comprehensive model proving the existence of a comprehensive system for the moral teachings of the Holy Quran and its efficiency in the development and guidance of individuals and societies.

The purpose of research was to examine ethics education from the two religious thinkers’ perspective of Iran namely Mustafa Malikian and Abolghasem Fana’i. The method of data collection was documentary through the review of primary and secondary sources indexed in various scientific databases. The method of analysis was conceptual content analysis. Based on the findings, the most important similarities of ethics education in the Malikian and Fana’i’s thoughts are as follow: Trans-religious nature of ethics education; absence of coercion in ethics education, and emphasis on use of integrated approach in ethics education. The differences between these two thinkers are: while Malikian's emphasis on individual ethics education, lack of attention to modern human characteristics in Iran's education system, and universality of ethics life compared to moral practice; Fana’i highlighted social ethics education, replacing ethics with jurisprudence in Iran's education system, clash of ethics education with religious education in this system, and existence of a gap between knowledge and ethics practice. According to the findings, it is suggested to the curriculum planners of Iran to take a more comprehensive look at the views of traditional thinkers and the modern religious thinkers’ perspectives in ethics education of learners.

The main purpose of this research is assessing the reason for the gap between moral knowledge and action of students despite current programs of moral education in schools, and suggesting components of good moral education to reduce this gap from Allameh Tabatabai’s viewpoints. To achieve this goal, descriptive-analytic method is used. The findings showed that the main operating in violation of the knowledge is will weakness, which itself, is influenced by three elements: emotions, moral accustoms and social patterns. Based on this, six components for effective moral education and overcoming the gap were introduced. However, the current systems of moral education in schools focus largely on the knowledge (theoretical training) and pay less attention to the other components of moral education. Based on the results, some recommendations for changing and improving the current system of moral education were made; among them these can be noted: holistic moral education programs and paying more attention to some factors such as emotions, will, faith and moral models.