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.

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.

SUBJECT & OBJECTIVES: Intellectual virtues refer to virtues that deal with various aspects of human intellect and thought and are divided into faculty-oriented and character-oriented categories. The objective of this article is to explain the key instances of Intellectual virtues from Mullā Ṣadrā's perspective. Considering the greater compatibility of Mullā Ṣadrā's views with character-oriented virtues, the article has extracted, categorized, and analyzed instances of this category of Intellectual virtues.METHOD & FINDING: This study employs a descriptive and analytical methodology, utilizing a deductive approach. Our analysis reveals that the key instances of character-oriented Intellectual virtues in Mullā Ṣadrā's philosophy include a profound eagerness for knowledge, the practice of Intellectual contemplation—which encompasses avoiding superficiality, looking for valid reason, conducting adequate research, accuracy and sharpness, and examining the consequences of knowledge—alongside Intellectual patience and Intellectual independence—which encompasses the avoidance of imitation and prejudice. CONCLUSION: The research findings demonstrate a manifestation of Intellectual virtues within the works of Mullā Ṣadrā, one of the preeminent Islamic philosophers. This phenomenon can be attributed to the significance he assigned to authentic human happiness and the role of Intellectual virtues in attaining such happiness according to his perspective.

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.

In addition to guiding students toward a successful life, educational responsibility of professors includes preparing them to accept and cultivate virtue in their personal and academic lives. The epistemology of virtue is one of the new approaches in contemporary analytic philosophy which, by focusing on Intellectual virtues and emphasizing their role in acquiring knowledge, provides a rich set of tools for educational theories to teach students how to think correctly. Intellectual virtues, such as curiosity, open-mindedness, Intellectual courage, Intellectual forgiveness, Intellectual independence, Intellectual humility, Intellectual empathy, and etc. can help professors and students to better achieve educational goals. In this analytical study, using the epistemological data of responsibility-taking virtue, Intellectual virtues are extracted and four skills are explained for cultivating them. Then, the main criticisms of the role and importance of Intellectual virtues in education are discussed and evaluated. The results of this study show that teaching Intellectual virtues to students is one of the most important tasks of professors, which has no alternative in helping students to be self-sufficient and preparing them for adulthood. Also, it plays a significant role in political and social life of students.

One of the most important tasks of community educational and medical centers is to train physicians who are aware of the correct methods of dealing with emerging diseases. By this way if an emerging disease spreads in the community, they can deal with it properly. The purpose of this article is to investigate the feasibility of using Intellectual virtues in physicians in dealing with emerging diseases such as Covid-19. The epistemology of virtue is one of the new approaches in contemporary philosophy which, by focusing on rational virtues and emphasizing their role in acquiring knowledge, provides a valuable set of tools for physicians to find the right way to deal with emerging diseases and use them when necessary. In this research, information has been purposefully collected in a library-documentary manner and has been analyzed and. The results of this study indicate that Intellectual virtues such as curiosity, open-mindedness, Intellectual courage, Intellectual generosity, attentiveness, Intellectual independence, Intellectual humility, etc. can help physicians to deal more properly with the Covid-19 virus and emerging diseases that may spread in the future. By this way, the medical community and people suffer less from these diseases.

controlled Intellectual virtues are stable traits of human ego, that are used to examine the truth (the preoccupation of the mind). Zagzebski considered Intellectual virtues to be the characteristics of an admirable Intellectual personality that have two components of motivation and credible success. This article seeks to look at the nature of Intellectual virtues and their educational implications in the teaching of thought through an analytical approach from Zagzebsky's perspective. While analyzes show that Admirable personality traits that are sufficiently acquired and controlled by the cognitive factor are valuable in themselves and should be developed with principles such as direct reference to examples, emphasis on the psycho-motivational structure of individuals and their admiration, the growth of critical thinking. He taught philosophy, creative creativity, and methods such as reading, narration, and direct imitation of virtues and virtues.

In the philosophy of action, agency manifests the capacity of the agent to act. An agent is one who acts voluntarily, consciously and intentionally. This article studies the relationship between virtues and agency to learn to what extent agency is conceptually and metaphysically dependent on moral or epistemic virtues; whether virtue is a necessary condition for action and agency, besides the belief, desire and intention? Or are virtues necessary merely for the moral or epistemic character of the agent and not his agency? If virtues are constructive elements of personal identity, can we say that virtues are necessary for action and agency? If we accept that virtues play a role in agency, the principle of “ Ought Implies Can” makes us face a new challenge; which we will discuss. After explaining the concept of action and agency, I will study the relationship between agency and virtues in the field of ethics and epistemology. Ultimately, I conclude that not only in theories of virtue but also in other ethical theories, virtue is independently necessary for the actualization of agency; even if, conceptually, there might not be any relation between the two. In many cases, virtue can also have a crucial role in prudential agency.

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.