Terence Irwin argues that Aquinas answered a question that Aristotle had raised but had not answered. The question is if there is any relation between INTELLECTUAL VIRTUES AND MORAL VIRTUES. The answer is yes, MORAL VIRTUES direct INTELLECTUAL VIRTUES to attain the final end. MORAL VIRTUES show in what areas one should think, how much other things should be attended to, AND how much one should spend time for INTELLECTUAL issues. Aquinas believes in infused VIRTUES in addition to MORAL VIRTUES AND those especially charity have central place in aforementioned directing role. We argue firstly that Aristotle also had answered the question. Secondly, there is no essential difference between INTELLECTUAL VIRTUES AND MORAL VIRTUES. Thirdly, there is one single virtue that functions in both INTELLECTUAL AND MORAL matters. AND fourthly, the root of difficulties is in ethical naturalism of Aquinas following Aristotle.

INTELLECTUAL AND MORAL VIRTUES are among the most important issues in contemporary anthropology. They play a key role in characterizing transcendental human being AND his spiritual perfection. As a meritorious AND pragmatic philosopher, Imam Khomeini recounts diversified characteristics for transcendental human being, many of which are collectable under INTELLECTUAL AND MORAL VIRTUES. The four pillars of VIRTUES, its INTELLECTUAL AND MORAL branches, their indefiniteness AND ways for acquiring them, role of moderation in VIRTUES AND the status of virtue in human communities are among themes of interest for Imam Khomeini. Like Mulla Sadra, Imam Khomeini places science atop INTELLECTUAL VIRTUES as he places justice at the top of the MORAL VIRTUES. Resorting to document analysis in its methodology, this paper intends to clarify Imam Khomeini’s exclusive approach in using the pivotal concept of fitrat (innate disposition) in defining VIRTUES that was generalized into prioritizing practical science over theoretical science throughout his own school of thought as an innovation exclusive to Imam Khomeini. His double emphasis on MORAL VIRTUES versus INTELLECTUAL VIRTUES has augmented his attention to the formation of ideological utopia in line with virtuous life of human archetype. The supremacy of his fitrat-oriented AND pragmatic approach generalized VIRTUES from individual domain to political AND social arenas. To him, purification of the soul is a key factor for virtuousness AND darkness of mind AND ignorance are obstacles to real VIRTUES AND proximity to God. In Imam Khomeini’s view, virtuousness of man is so colorful that one can term his method of anthropology as virtuous anthropology.

To discuss the quality of the actualization of religious faith, AND the factors contributing to its strength AND continuity is of special importance. In addition to the fact that from a theoretical point of view, surveying this question is instrumental in achieving a deeper understANDing of the concept of faith AND that familiarity with it, as an existential question, has an impressive role in the inner development of man, from a practical view, it can also help us to present appropriate strategies to establish AND develop it in society. Considering the fact that based upon the human's heart, the presence of faith can be increased or reduced, this paper, deals with the study of the basis of its semantic structure. First, different views used to determine the underlying components of the concept of 'faith' are divided into three theories: rational knowledge, intuitive knowledge AND self resignation. Then through criticizing AND surveying them, the physical AND spiritual resignation to God, will be introduced as the final factor in the semantic structure of religious faith. Then, the role of good deeds as an innate necessity in acquiring MORAL VIRTUES AND the influence of these VIRTUES on preserving AND strengthening religious faith is explained.    

Introduction: Alternative punishments of imprisonment, which are called as a new approach of the penal system to fight against the negative consequences of prison, have many effects AND consequences that need to be investigated. Therefore, in this study, while examining the types of alternative punishments, the MORAL AND social effects of the implementation of these punishments have been explored. Materials AND Methods: The present study was conducted using an analytical-descriptive method. In this study, in order to provide an appropriate answer to the question presented, by referring to the theoretical bases (books) AND articles published in the ISC, Magiran, Civilica, SID AND Ensani in the years 2011 to 2023 AND with the method of extracting the existing legal provisions, the effectiveness of this type of punishment was also criticized in reaching the intended goals. Conclusion: The results of this study show that with the implementation of such punishments, the level of public trust, the growth of MORALs AND social capital in the society will also improve. Therefore, the implementation of these punishments, while reducing the criminal population of prisoners AND reforming them, provides better implementation of social justice AND improvement of public trust, emotional AND financial support for the families of criminals

Introduction: Ethical leadership is leadership focused on appropriate behavior through respect for ethics AND values, as well as the rights AND dignity of others. Ethical leadership can add value to businesses by motivating employees AND fulfilling company values. Therefore, the present research was conducted with the aim of analyzing the relationship between ethical leadership AND cooperative social responsibility AND the MORAL climate of the organization. Material & Methods: The current research is applied in terms of purpose AND descriptive AND correlational in terms of data collection method. The statistical population of this research included all employees of Management AND Science University (MSU) in Malaysia. Among them, 200 people were selected as the research sample using a simple rANDom sampling method. A stANDard questionnaire was used to collect data. The data was analyzed by structural equation modeling method. Results: The results of statistical analysis showed that ethical leadership has a direct AND positive effect on cooperative social responsibility AND ethical climate. Also, MORAL climate has a direct AND positive effect on cooperative social responsibility. At the same time, ethical leadership has an indirect AND positive effect on cooperative social responsibility through the mediation of ethical climate. Conclusion: Ethical leadership can affect their social responsibility by inspiring employees to motivate AND align with the company's values. The results of this research showed that ethical leadership leads to greater employee satisfaction AND collaborative responsibility AND leads to the formation of an ethical atmosphere in the organization

Virtue is of the most important ethical concepts AND among those few words including ethical propositions. Aristotle has divided VIRTUES into two ethical AND INTELLECTUAL classes with regard to their purposes. It was known for him that INTELLECTUAL VIRTUES were stable features of soul which are used by the purpose of recognizing reality (truth). In virtue-oriented epistemology approach which has been developed during the recent decades, it has been emphasized on epistemological values of INTELLECTUAL VIRTUES AND their role in the truth of beliefs. However, there is not an equal perspective about these VIRTUES in various varieties of this approach. For Sosa they are known as types of power AND epistemological talents, but for Zagzebski they are deemed as behavioral features AND personality characteristics AND as their subcategories of ethical VIRTUES. Although he chooses the Aristotle view about INTELLECTUAL VIRTUES, he does not accept separation of INTELLECTUAL AND ethical VIRTUES. Analyzing various approaches on INTELLECTUAL VIRTUES, this paper attempts to investigate Zagzebski’s reasons in equalizing INTELLECTUAL VIRTUES AND ethical ones.

Topic: The main topic of this research is to investigate the main components of the INTELLECTUAL VIRTUES AND critical thinking AND their relationship with monovision in order to realize educational ideals.Purpose: One of the most important educational ideals is that cognitive growth AND MORAL growth take place together. Critical thinking AND INTELLECTUAL virtue are two important educational approaches whose main end is to take steps towards this educational ideal. In this article, the relationship between INTELLECTUAL VIRTUES AND critical thinking in order to achieve educational ideals was discussed.Method: This article collected information using a library method AND then discussed AND investigated the relationship between critical thinking AND INTELLECTUAL VIRTUES in order to achieve educational ideals with the descriptive method AND content analysis.Findings: Based on the findings of this research, it was determined that the most important components of INTELLECTUAL VIRTUES are motivational, emotional, judgment AND success components. The main components of critical thinking are the evaluation of reasoning (cause) AND the component of the spirit of critical thinking. INTELLECTUAL virtue AND critical thinking are distinct from each other, although some dimensions of critical thinking overlap with INTELLECTUAL virtue (such as curiosity, INTELLECTUAL perseverance, open mindedness, INTELLECTUAL courage, etc.). INTELLECTUAL virtue AND critical thinking complement each other to realize educational ideals.Results: In all disciplines, critical thinking AND INTELLECTUAL VIRTUES are among the most important things that must be taught to students. INTELLECTUAL VIRTUES AND critical thinking are necessary prerequisites for learning all academic disciplines; Because apart from causing academic success AND achieving superior thinking, they are also very effective in the efficiency of social life AND citizenship.

The main question in this article is as follows: “ What is the origin of MORAL VIRTUES? ” to answer this question, this study uses a descriptive-analytical method AND relies on philosophical foundations to explain the meaning of monotheism AND prove its originality for MORAL VIRTUES. It also concludes that the basis of values AND VIRTUES traces back to the human’ s relationship with God; thus, what causes MORAL value for all acquired traits AND human’ s volitional behaviors in various insight, attitude AND behavioral domains is monotheism. This leads us to consider monotheism as the origin for MORAL VIRTUES. Perfect monotheism necessitates that man does not regard anyone as the partner for God in the realm of beliefs. In the level of attitude, he must not have independent leaning towards anyone AND anything except God; AND in practice, he must obey God’ s orders independently. Indeed, monotheism is the source of faith in the level of insight, is the source of piety in the level of attitude, AND is the source of servitude in the level of behavior. AND these three VIRTUES are absolute, AND the condition for other VIRTUES to be virtue is for them to be an instance of these three VIRTUES.

The Prophet of Islam has viewed the purpose of be'sat as the completion of MORAL VIRTUES; such exclusion disagrees with the other purposes of prophecy mentioned in the Quran. It has been intended in this paper to solve the conflict AND prove the exclusion. To do so, an attempt has been made to survey Fariqain`s traditional, exegetic AND ethical sources AND the performed researches of the field AND, in this way, with reliance on the position of the Hadith in religious teachings AND proving the exclusion of the end of prophecy in the field of ethics AND regarding other ends mentioned in the Quran in relation to this final AND ultimate end, essential need of MORALity to prophecy has been explained.