ethics

This research endeavors to introduce a novel concept in ethics, namely ethics based on the primacy of existence, drawing upon Aṣālat al-wujūd , the theory of the primacy of existence in ontology. Mullā Sadrā's philosophy, which has three basic tenets—the primacy of existence, substantial motion (Ḥarakat-i Juharī), and gradation in existence (Tashkīk-i wujūd)—is the basis for this doctrine. The primacy of existence holds that quiddity is a mental construct and that existence is fundamental. The writers distinguished between two conceptions of ethics in this regard: one based on existence and the other on quiddity. Human quiddity is fixed and does not grade, hence ethics based on quiddity's primacy will always be fixed and the same for every individual. Moral obligations are universal and shared by all individuals. On the other hand, moral obligations for humans might vary depending on their existential status, according to ethics grounded in the primacy of existence. Moral oughts and ought nots are established by human existential grades in this ethics. This ethical model is flexible and dynamic.

How did racism creep into the algorithms that govern our daily lives, from banking and shopping, to job applications? Connecting the legacy of enlightenment racism to forms of discrimination in modern day algorithms and Artificial Intelligence, this article examines what data feeds into AI technology - and how this data will shape our future, in terms of both social relations and politics.

Christianity and Shiite Islam share the religious nature of marriage as compliance with a divine precept and of the family as a sharing and continuation of the divine will preordained for the creation and multiplication of human beings on the face of the earth. I will not dwell on the institution of marriage itself and I will omit to expound its principles, canons and ethics proper to it. I therefore proceed to immediately lay out the essential outlines that characterize the existential philosophy and the role to which parents are called within the family cell. Of this cell they are not the only protagonists, and it must also be said that the cell itself is not an end in itself: the parents are one with the children and the family is one with the society, civil and religious, in which and with which it evolves, lives its religiosity and ethics, and realizes divine wills. The subject of people who make up the family nucleus in the strict sense and the people who gravitate with different duties and in different capacities around it, such as fathers, mothers, sons, daughters, relatives and servants, is vast and complex in its articulations. This is true both as regards their interpersonal relations and their relations with the community environment in the midst of which they stand as elements of edification and support. Indeed, an exhaustive treatment of the personal roles of individuals constituting the family would in itself require extremely detailed and laborious research. Perhaps in no other field has legalism indulged so much as in the treatment and determination of the rights and duties inherent to the members of the family unit. Not only because of their natural belonging to a tribe, clan and family, but also because of their religious identity as subjects of a revealed law, over whom the dominion of faith prevails, or ends up prevailing, over every other instance of ethical, associative and community order. We therefore propose to outline, below, just a few of the complex religious and human implications of the interpersonal relations that regulate and govern the family institution as it articulates itself and becomes the core of the so-called Islamic community.

Introduction: From a long time ago, benefiting from technology has been an inevitable thing for human interests, which is born and based on science. It can be claimed that there is harmony between ethics, science and technology, which promote each other. In this article, the researcher discusses this harmony and compatibility. Material and Methods: The current review study was descriptive and using the study of sources and research keywords among the books and articles published in the databases of Thomson Information Institute, Science Direct and Pub Med. Conclusion: As science and technology continue to advance and become more integrated into our daily lives, ethical considerations become increasingly important. For example, the rise of artificial intelligence (AI) has raised questions about the potential implications of creating machines that can make autonomous decisions and take actions. If science and technology were considered as a tool, it should have been able to subjugate humans and influence all aspects of behavior and values. While it has become a problem that eventually becomes aligned with morality by applying reason, and people now seek help from it as a tool.

Introduction: Arbitration has a contractual nature and is subject to the sovereignty of the will of the parties, but in some cases, the legislator imposed the referral of claims to arbitration on the will of the parties and caused the contractual nature of the arbitration clause to disappear or be limited. By doing this, he has placed the arbitration outside the will of the parties. This issue causes some moral conflicts in the discussion of compulsory arbitration. Therefore, this research has been done with the purpose of examining the position of compulsory arbitration in Iran's legal system and the ethical challenges in it with a descriptive-analytical approach. Material and Methods: The research was a review method, in order to achieve the goal of the research, in addition to electronic education books and virtual education in this field, articles related to the research keywords from 2004 to 2022 from the databases of Civilica, Magiran, Sid, Researchgate, Science direct, was reviewed Conclusion: Based on the findings of the research, it can be concluded that compulsory arbitration in Iran has ethical challenges in the field of implementation and interpretation, the most important of which is the issue of the right to action and judicial justice. In the context of ambiguities in mandatory arbitration, even if the method of arbitration becomes ambiguous, the arbitrator has the duty to find out the will of the legislator with the principles and rules of interpretation, which creates a moral conflict for the arbitrator.

Introduction: Social responsibility from an ethical point of view includes the obligations and duties of natural and legal persons towards society and the environment. The moral behavior of people, like understanding of social responsibility, depends on their liberal ideology, beliefs and human values. Therefore, the aim of the current research is to study the relationship between liberalism and human values with the moral understanding of social responsibility. Material & Methods: The research method is applied in terms of purpose and descriptive-correlational survey. The statistical population includes the financial managers of the companies admitted to the stock exchange, and the questionnaire was randomly distributed among them and 110 questionnaires were received. The sampling method is random. The research tool is a questionnaire and multivariate regression using SPSS software was used to analyze the data. Results: The research results show that human values based on public interest have a significant and positive relationship with the moral understanding of social responsibility. But the thinking of liberalism does not have a meaningful relationship with the moral understanding of social responsibility. Conclusion: Based on the findings of this research, human values based on public interest can be considered as a tool to strengthen the moral behavior of company managers regarding corporate social responsibility. Also, improving the thinking of liberalism in managers can strengthen their social responsibility. In this case, the policy makers of Stock Exchange can direct the managers of the listed companies to comply more with the social responsibility of the company, through teaching human values and strengthening those values, as well as monitoring the implementation of ethical regulations

Introduction: AI technologies have led to transformative changes in various industries across medicine and healthcare, environmental assessments, smart cities, smart surveillance and security etc. In this article, the dual nature of AI has been investigated. Material and Methods: It is a review article that described the ethical concerns of societies in AI. Conclusion: Despite of the many amazing prospective applications, there are ethical and dual use issues of AI which necessitates enhanced governance and vigilance. Addressing these issues requires adherence to the basic ethical principles. Herein, we present the various concerning dimensions of the AI and discuss them under the lens of ethical concepts.

Introduction: One of the important topics in the field of information technology is hacking the information systems of societies, that is, finding the security weaknesses of a system to penetrate and access its information. which can be done with various motivations, such as measuring penetration, finding system flaws, curiosity, causing disturbance, breaking the security of systems and harming them, personal gain, and so on. Hacking information systems will have favorable or unfavorable consequences for communities and citizens. Therefore, the purpose of this research is to explain the validity or moral impropriety of this act based on three important moral theories of consequentialism, deontologism, and virtuism. Material and Methods: This research was carried out using a descriptive analytical method based on library sources. Conclusion: Based on the results of the present study, it can be said: from the point of view of utilitarianism, the greater the amount of social benefit from the action of the influencers, the more ethical their action is, and the more harmful it is to the society, the more unethical their action is. Ethical values ​​such as trustworthiness, not prying into the privacy of others, not harming people, maintaining human dignity, protecting public interests, are among the ethical rules governing the act of hacking. And the benevolent motives of hackers only when they are compatible with these moral rules, is the moral justification of their action from the perspective of rule-oriented duty-bearers. The specific personal, social, cultural and economic conditions of the hacker are effective in the moral judgment of his actions from the perspective of practical duty-oriented people. In the end, it should be said: Knowing the ethical behavior of hackers and its effect on their actions is the main condition for the ethical evaluation of information systems hacking, although it will be very difficult to achieve such knowledge.

Introduction: The expansion of moral principles has been one of the necessities of human society throughout history. Also, the most important point that should be addressed in the discussion of moral damages is the definition of moral damages. Moral damage is one of the most challenging legal issues in the legal system of different countries. Therefore, in the present study, the researchers decided to compare the compensation for moral damages in the legal systems of Iran and England. Materials and Methods: The research was a review method, in order to achieve the goal of the research, in addition to electronic education books and virtual education in this field, articles related to the research keywords from 2004 to 2022 from the databases of Civilica, Magiran, Sid, Researchgate, Science direct, was reviewed. Conclusion: In the legal system of England, as in Iran, the "theory of fault" is the main basis of civil responsibility. Investigations indicate that in Iran, based on various laws such as the "Constitutional Law", "Criminal Procedure Law", "Civil Liability Law" and some other scattered laws, compensation for moral damages is mentioned, but it has many problems. While in countries like England, issues such as one-sided or two-sidedness of the damage, insurance coverage, social credit, job and financial resources of both parties to the damage, and reduced life expectancy are taken into consideration in issuing moral damages compensation orders. It seems that people's awareness of their rights in this field, the insurance coverage of moral damages and the compilation of the compensation table in frequent cases will help to follow up and issue judgments in these types of cases.

Introduction: Administrative corruption is a global problem and the biggest obstacle to reform in any country and the biggest obstacle to progress. Corruption is the violation of existing laws to secure personal interests and profits, and it is often referred to as a severe organizational disease. This research seeks to identify the moral and cultural rules and norms underlying administrative corruption in Iran based on the theory of modern institutionalism. Material and Methods: This research is of qualitative type and in terms of method, "qualitative content analysis" and data collection method is also based on "review of documents". The research community included cases related to administrative corruption in the courts of Tehran province, which were investigated and resulted in conviction. Among them, 19 cases were randomly selected. Data were analyzed by coding method. Results: The findings of the research showed the impact of 19 open codes, which the researcher classified into 4 core code categories, and the conceptual model of the research was formed. Conclusion: The results of this research show that "individualistic and materialistic institutional environment", "corrupting institutional environment", "legitimization" and "institutionalized organizational corruption" are considered as factors and institutional norms underlying administrative corruption in Iran. To deal with and prevent administrative corruption in society, organizations should be institutionalized based on moral values and administrative health beliefs.

Introduction: The Taliban used religion to justify their brutal totalitarian government, which lacked any moral and religious values. In the field of ethics and gender, the Taliban's perception of women's political-social rights meant depriving them of any political-social activities. Due to the importance of ethics and gender, this research was conducted with the aim of investigating the status of women's rights and freedom of speech in the political thought of the Taliban. Material and Methods: This is an applied descriptive-analytical type in terms of its purpose, it was among quantitative researches. The statistical population of the research was Afghan women living in Shiraz. Participants include 350 Afghan women living in Shiraz, who were selected by available sampling method. Data was gathered by researcher-made questionnaire. Finally, data were analyzed using the t-test method and SPSS software. Results: The findings show that the awareness of Afghan women about their rights in the field of education, violence against women, marriage, freedom of speech, clothing status, medical and therapeutic services, presence in society, political participation, urban services and human rights in Afghanistan is low and very low. Conclusion: The results showed that according to the opinion of Afghan women who had lived under the Taliban rule in Afghanistan, the situation of women's rights and freedom of expression in the political thought of the Taliban was estimated to be very bad. The Taliban's goal of dealing with women and preventing their political-social services, before it is caused by Islamic Sharia or ethnic and tribal customs, is a political method and a government strategy

Introduction: Independence or autonomy is one of the fundamental rights of patients, which must be observed by health activists in all medical interventions and diagnostic and treatment measures. Considering the importance of patient autonomy in the field of health, the present study examines the violation of this ethical principle during pandemics. Material and Methods: The present study is a review study in which the researcher examined the articles related to the keywords of the present study that were published in Google Scholar, PubMed, Science Direct and Springer databases from 2015 to 2023. Conclusion: In the conditions of spread of the disease, the health system is forced to violate the principle of patients' autonomy in order to fulfill its moral and legal duty in protecting the health of the society. Although it seems that violating the principle of respecting the patient's right to autonomy in the conditions of spreading the disease is morally justified. However, completely ignoring this right and arbitrarily restricting it without citing sufficient evidence, in addition to violating the basic rights of the patient, has also damaged the public trust and social capital of the health system. And this institution will face problems in achieving its big goals and attracting people's participation.

Introduction: Durkheim's focus is the moral crisis. He believed that the main crisis of societies in the transition period is the moral crisis. According to Durkheim, the problem of societies is "consensus" and the loss of "moral authority". In his works, Durkheim has tried to analyze such a crisis, identify its causes and factors, and make a way forward for these societies. Therefore, the present research has examined Durkheim's view on moral anomie. Material and Methods: The present study is a review. The researcher has examined the works of Emile Durkheim as well as articles related to the keywords of the present study that were published in Google Scholar, Science Direct, Springer, Emerald and SAGE Journals from 2000 to 2023. Conclusion: From Durkheim's point of view, religion and tradition were the origin and basis of social cohesion and moral order in the past. But due to the variety of knowledge sources, development of scientific ideas, division of labor, social differentiation, rationalism and individualism, the religious foundations of such moral beliefs have become weak and shaky and cannot fulfill their cohesive and disciplinary role. For this reason, he is trying to establish a new ethics inspired by scientific knowledge. This new ethics is rooted in sociology and humanitarian and altruistic ideas. Durkheim believes that the only way to overcome the moral crisis in society is to develop civil ethics. Voluntary membership of people in social groups and professional and civil associations causes commitment and adherence to ethical rules.

Introduction: Dignity is related to the inherent honor of the object, and the foundation of morality can be inferred and expressed from a kind of return to the human being and realizing his inherent honor and dignity. Therefore, the current research aims to examine the development of human dignity as the foundation of ethics in Islamic philosophy and Western humanist philosophy, and in this passage, it has emphasized Farabi's point of view as a representative of Islamic philosophy and Rousseau as a humanist philosophy. Material and Methods: The present review article examined human dignity from the perspective of Islamic and western philosophers in a descriptive manner. In order to achieve this goal, articles related to research keywords from Science Direct, Pub Med, Google scholar and related books were examined. Conclusion: According to Western philosophy, which is based on humanism, man is a part of nature and his relationship with the supernatural is loose and he has no need to determine a task from the supernatural. But in Islamic philosophy, man is under God's lordship and as the caliph of God and in connection with his divine successor, who has rights and duties. Western humanist philosophy, represented by philosophers such as Jean-Jacques Rousseau, has tried to define human dignity around the human axis and the discourse of humanism. But Islamic philosophy, with the representation of philosophers like Farabi with a religious and spiritual perspective, considers a person to have a very high and great position, which can go as far as reaching the stage of dialogue with what is essential.

Aim: The Ethical and Legal Issues Self-Efficacy in Counseling (ELICSES) has been developed to evaluate counselors' and psychologists' self-efficacy in ethical and legal issues. Psychometric properties of the ELICSES in Iranian counselors and psychologists remain a largely unexplored realm. Method: The present study, therefore, seeks to translate the scale from English to Persian while also investigating the psychometric properties of the Persian version of the ELICSES. Online sampling was utilized to collect data from four hundred and forty-seven counselors, psychologists, and trainees who participated in the study. Ethical and Legal Issues in the Counseling Self-Efficacy Scale and Marlowe–Crowne Social Desirability Scale were used in the study. Results: The results of face (all items earned greater than 1.5 except one item (1.2)), content (overall CVI > 0.79, CVR > 0.62), and construct validity (CMIN=3.65, CFI=0.922, RMSE=0.45; also AVE> .5 and CR> .7) indicated that the ELICSES held appropriate validity and reliability. The results of the confirmatory factor analysis confirm the three factors of the ELICSES among Iranian counselors, psychologists, and trainees. Conclusion: These results suggested the validity and reliability of the ELICSES in evaluating self-efficacy when it comes to ethical and legal issues among Iranian counselors, psychologists, and trainees

This paper illustrated in Alice Munro’s selected works the bad condition in which the characters are trapped as a result of their contexualized mind that is confined to limited interpretation in accordance with the Other’s desire, their mental attachment and dependence to Symbolic Order and what it imposes as the only way to think and live. Lacan’s concept of Beauty encapsulated in “act[ing] in conformity with one’s desires” is thought while reading Munro’s writings. It is a socio-ethical reading of Lacan. It was proved socio-ethical reading in psychoanalysis is quite fruitful; it gives the data that its effect goes from individual to society. Lacan’s notion on Symbolic Order was theoretically analyzed to prove how ethical psychoanalysis helps characters awareness. The bad condition illustrates living in Symbolic Order. The characters found it intolerable since unlike Lacanian ethics and Beauty that helps human to live his life in its full,morality in Symbolic Order works for desire of the Other. Symbolic Order subjects the characters to structure of power; the dominant socio-political power that follows “morality of the master” meaning that it determined society’s conventions. Characters have no role in making their life by their own decisions and in conformity with their Real desire. They turn into passive individuals with victim mentality. Relinquishment of one’s own desire results in feeling of guilt and regret. Hence, while characters stand out from the social orders, they experience a neutral stance in which they come to awareness; this neutrality illustrates Beauty in Lacan.

INTRODUCTION: Ethical principles and objectives are the standard of professional behavior in all circumstances and are of greater importance and sensitivity in incidents and disasters. The aim of the present study was to investigate the ethical dimensions of community-based crisis management. METHODS: In this qualitative-descriptive research, all aid workers of Red Crescent Society (RCS) in Fars province were studied in 2023 and a total of 32 ones was selected through random sampling and participated in a semi-structured interview. After analyzing and coding, the obtained data were checked using Maxqda-2020 in qualitative phase and a researcher-made questionnaire was designed based on the indicators. Then, in the inferential part, the obtained data were analyzed using Lisrel-8.8 software. FINDINGS: According to the results, achieving the dimensions of human ethics in relief work including chastity and integrity, sacrifice and selflessness, confidentiality, trustworthiness, patience and forbearance, benevolence, preservation of human dignity, non-negligence, sense of responsibility, and cooperation with a significant coefficient of 0.000. CONCLUSION: According to the results ethical principles are a prerequisite for the performance of aid workers in all crisis situations.

The study aimed to investigate the Iranian EFL teachers’ knowledge of educational ethical codes in academic settings through the employment of a newly-designed questionnaire, developed by the researchers. To this end, six university professors as experts were invited to participate in an unstructured interview related to the issue under study. The preliminary themes were extracted from the relevant literature and the experts’ opinions through qualitative analysis. Next, the initial questionnaire items were generated and approved by three experts. The reliability of the constructed questionnaire was calculated using Cronbach's alpha. Afterwards, the 40-item questionnaire was administered to 400 EFL teachers resulting in the elimination of eleven items through exploratory factor analysis. Five factors were drawn from the responses of teachers through EFA representing their knowledge of educational ethical codes. Additionally, the confirmatory factor analysis revealed that the five extracted components of the newly developed questionnaire including educational, affective, socio-cultural, behavioral, and professional ethics factors were all acceptably loaded on their constructs at an acceptable level, and the scale can successfully determine EFL teachers’ knowledge of ethical codes in educational settings. The findings of the study have valuable implications for teachers, students, teacher trainers, educational policymakers and administrators.

Islamic principles are heralding a variety of implications for business and accounting. Reflecting upon Islamic practices, this study engages with the notion of ESG conduct and its disclosure in accounting reports. While drawing from key Islamic texts and relevant prior literature, the present research elaborates and discusses fundamental Islamic principles of relevance and delineates what they suggest for ESG reporting. A grounded theory method was used for data collection. Online in-depth semi-structured interviews were deployed to 16 Islamic "finance and accounting specialists." Primary data analysis was done with MAXQDA. In the next step, the three-step encoding method was accomplished. The survey revealed 53 reporting implementation codes in three dimensions comprising environmental, social, and corporate governance. In addition, a comparative view of corporate governance under Islamic and non-Islamic economic schools was illustrated. The execution of ESG accounting practices might be beneficial in overcoming the problem of traditional accounting, which fails to incorporate environmental, social, and ethical hidden costs. The conclusion discusses the perspective of the Islamic view in ESG reporting by incorporating the concept of Tawhid, which provides holistic guidance based on Islamic beliefs, values, and concepts. The obtained framework contributes to Islamic accounting at the intersection of sustainable strategies.

Moral virtue is a concept that has its roots in ancient Greek philosophy and refers to characteristics or habits considered good and ethical behaviors. Greek philosophers like Socrates, Plato, and Aristotle extensively discussed moral virtue. Aristotle defines virtue as a "golden mean" between two vices; for example, courage is the middle ground between recklessness and cowardice. Plato considers the soul to be composed of three parts: rational, spirited(or irascible), and appetitive. He believes that only the rational part is simple and immortal, while the other two parts are added when the soul attaches to the body, making them material and perishable. Mulla Sadra, on the other hand, views the soul as possessing faculties, which are the soul's degrees and stations. Due to its inherent simplicity, the soul encompasses all of these faculties. Both Plato and Mulla Sadra consider the principal virtues of the soul to be the four cardinal virtues: wisdom, courage, temperance (self-control), and justice. This article employs a descriptive-comparative method to examine and contrast the viewpoints of Plato and Mulla Sadra regarding virtue and moral dispositions, and their role in human happiness. It demonstrates that both philosophers, firstly, view the soul as having parts or faculties and enumerate wisdom, courage, temperance, and justice as the soul's main virtues. Secondly, it shows that Mulla Sadra's ideas concerning the soul and ethics are influenced by Plato's views.