Communitarianism school imputes west communities’ SOCIAL tensions, like SOCIAL disruptive, collapse of families, addiction increase, class gap exacerbation, political apathy and some international issues such as environmental disasters, to Liberalism and its individualism. This article studies key topics of communitarians of normative attitude by concentrate on McIntyre, sandel and Taylor’ s thought. The result is that by questioning philosophical foundations of Liberalism, communitarians set the society as an axis. Against Liberal values, they prescribe norms which distinct by two adjective, VIRTUE-based and SOCIAL-based. In their view, society and SOCIAL linkages are with inherent value and build man’ s identity, so instrumental view to them negates their real value. From their viewpoint, values and norms have SOCIAL foundation and supposing them as individual desires is as distortion their collective substance. This school emphasizes on special position of goods in hierarchy of norms and wants government to play a role in advancing goods and ethical aims.

Introduction: In his collected works on ethical inquiry, Plato presents two distinct approaches. The first approach denies that VIRTUE (arete) can be taught, considering not everyone worthy of education, and emphasizes the exclusivity of moral training. The second approach, however, is more practical and inclusive, suggesting that all people are capable of acquiring VIRTUEs such as aidos (shame). The present study explores the concept of aidos and the nurture of SOCIAL shame as a moral VIRTUE in Plato’s thought. Material and Methods: The present study is a review article that works on SOCIAL shame as a moral VIRTUE. To achieve the goal, articles and books published in this domain were reviewed. Conclusion: In the Socratic dialogue Charmides, Plato directly raises the question of whether aidos qualifies as a VIRTUE. In Protagoras, he discusses the teachability of aidos, asserting that this VIRTUE, unlike specialized skills, should be shared by all members of society, provided they can nurture it through learning.

The ethical actions are important because of the priority of the mission goal and their close relationship with SOCIAL progress and development. Therefore, the purpose of this research is the identification and SOCIAL analysis of these types of actions among the verses of revelation and it deals with the effect of ethical actions in the production of SOCIAL capital in the process of progress based on religious teachings and answers these questions based on the Quranic teachings. What impact do ethical actions (behavior) have on the formation of SOCIAL progress? How do moral actions generate SOCIAL capital and influence progress (development)? What coordinates, examples and dimensions does this group of actions have? What are the effects and consequences of this group of actions? Those actions that are desirable and progressive in the development of SOCIAL interactions have been SOCIALly studied, analyzed and searched by using the inductive content analysis method. Honesty, trustworthiness and fulfillment of an obligation, altruism (Arabic: إیثار, self-sacrifice), asking forgiveness or istighfār (Arabic: استغفار ʾistiġfār), and forgiving others, kindness, non-violence, chastity and purity, patience and honesty and benevolent actions combined with SOCIAL supervision have been discussed, which lead to sincerity, togetherness, coherence and expansion of SOCIAL interactions and emotional relationships far from hatred and warm and emotional relationships and as a result, it causes the production of SOCIAL capital and its improvement and will lead to the density of actions focused on purpose and excellence that are necessary for progress.

VIRTUE ethics or VIRTUE-based ethics is considered to be a normative theory which is perceived to be of vital necessity in the revival of moral values in this declining age of modernism and the emergence of post-modernism, with the failure of its moral theories to propose a new model for the salvation of human beings. In an age of moral estrangement and chilling moral conscience which is, in fact, the consequence of mutilating the truth of humanity, the necessity of moral VIRTUEs and the significance of human fulfillment reaches its climax. Casting a glance at VIRTUE ethics, the present article seeks to explore the nature of VIRTUE ethics, its geographical position and its course of development throughout the history. Differing statements regarding VIRTUE ethics, though they have some points in common, develop various views that are of significance in understanding and explaining VIRTUE ethics and its practical consequences.

VIRTUE in organizations refers to the creation, promotion, nurture and cultivation of behaviors, habits, actions and high and sublime tendencies such as the humanity, honesty, forgiveness, trust and loyalty on an individual and collective level. SOCIAL capital and SOCIAL responsibility as two important factors play an essential role in organizations and society. The overall goal of this study is to explain the effect of SOCIAL capital on organizational VIRTUE with the mediating role of SOCIAL responsibility. The type of research is applied in terms of purpose and in terms of the nature of the method is descriptive-correlation. The statistical population of the study is the customers of Ardabil Tejarat Bank. Three standard questionnaires, SOCIAL capital, SOCIAL responsibility, and organizational VIRTUE were used to collect data. The validity was confirmed by confirmatory factor analysis method and its reliability was confirmed by Cronbach's alpha. In the data analysis of SPSS and PSL Smart software were used. In the analysis of hypotheses of structural equation modeling method has been used. According to the research findings, SOCIAL capital has a positive and significant effect on organizational VIRTUE, and among the dimensions of SOCIAL capital, the dimension of trust has had the greatest impact on organizational VIRTUE. SOCIAL responsibility also plays a mediating role between SOCIAL capital and organizational VIRTUE, and among the dimensions of SOCIAL responsibility, the moral dimension has the greatest impact on organizational VIRTUE. The findings of this study could be effective in moving organizations to wards more attention to VIRTUE.

Since the publication of Anscombe‘s famous paper “Modern Moral Philosophy” (1958), VIRTUE ethics has become a matter of discussion among scholars. At least four charges have been raised against VIRTUE ethics, one of which is the charge of promoting undue enthusiasm regarding the moral fitness of human beings. This article explores the limits of VIRTUE ethics with regard to the frailty of human virtuousness. After giving a report of the charges raised against VIRTUE ethics from the perspective of empirical ethics, the author presents the idea of what he would like to call critical VIRTUE ethics as seen by three Lutheran thinkers: Immanuel Kant, Friedrich Nietzsche and Martin Luther himself. He will demonstrate that the empirical contestation of VIRTUE ethics shows a remarkable resemblance to insights found in Luther, Kant and Nietzsche. And finally, the writer draws tentative conclusions about the future of critical VIRTUE ethics.

A common understanding of identity is a logical principle with the formula A is A. In this understanding, identity is a principle which lacks dimension, and epistemic and existential meaning; therefore, with regard to this principle, nothing can be something else. In Greek thought, it was supposed to be the feature which helped understand existence. Identity has an important place in Plato’s thought that tries to establish a new society based on philosophic thinking and considers this rational thinking to be a VIRTUE which attempts to reach a good idea. Hence, the predicate in Socratic proposition “VIRTUE is knowledge” is only possible (something like VIRTUE can be something else like knowledge) if identity is not considered as sameness but considered as a property which forms the essence of the creatures. Therefore, Plato should distinguish between sameness and identity. Ignoring this difference leads to misunderstanding Plato’s most important doctrine that is the ideas and their relation with each other (and with their instances). This article has tried to show:  a) what is the relation between the proposition “VIRTUE is knowledge” and identity; b) what is Plato’s understanding of identity which let something be something else without being paradoxical with “being the same as something else”.

Moral education as one of the most important pillars of an educational system contributes greatly to orientation to that system. Thus, the view according to which we choose to face moral issues founds the educational system in a completely decisive way. Therefore, moral education is not only a specific and separate educational background and sphere, but, in a sense, it shows the depth and essence of the education system. VIRTUE-oriented ethics as an alternative to act-oriented moral systems can provide a different perspective on our understanding of moral issues and can also make the foundation of moral education undergo a fundamental transformation. This paper aims to analyze and formulate this role in the macro educational system to determine that VIRTUE-oriented moral education can be a different framework for the totality of educational system. In this paper, in one hand, we seek to address VIRTUE ethics philosophically and theoretically in terms of its effectiveness on the educational system, and, on the other hand, just a certain aspect of this system should not be considered, but the effectiveness of ethics on the totality of educational system should be investigated. The paper is concluded with the approach: the VIRTUE-oriented moral education will basically create a different attitude to moral education, because many of the foundations of moral education in the formal educational system are based on a rule-based and external approach, which deprives the leaners of forming internal moral structures. In the VIRTUE-oriented moral education, the moral education will aim to pursue moral perfection in the various aspects of the learners’ life, and not just to persuade them to do their homework.