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

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.

Among radio programs, public service announcement or PSA are the most important means of conveying free social messages to the audience. This article aims to study the representation of social values in such acacias in Iran, based on Schwartz's "value structure" theory, identifies ten motivational dimensions for values and considers 57 different social values to reflect this value. This research is done by analyzing the qualitative content of 10 samples of social announcement broadcast on the Iranian radio network and the results of the research show that in each announcement, the public services that it creates and provides. These values are consciously and subconsciously used to convey the message and are reflected in different and related forms. However, according to the approach of the organization and each network, these social values are in a hierarchy of importance. For example, if the approach of the organization is to pay attention to health or the environment, producers and programmers also try to have this topics in programs and announcement.

social values are ingrained emotions that people accept and base their actions and behavior on. The purpose of this study is to represent social values in the proverbs of the people of Ilam. The research method is quantitative content analysis and the statistical population includes all the proverbs that have been published in related books. The sampling method was complete enumeration. The research findings confirm that the predominant form of values considered by the people of Ilam, which are represented in proverbs, are values based on social change, collectivism and altruism and belief in the collective interest and avoidance of personal profit, prudence, social order and adherence to norm. And social tolerance, equality in two dimensions in general (justice and moderation) and in the specific dimension (gender equality), family values and kinship, and economic values in both positive (praise of economic capital) and negative (condemnation of wealth and nobility) dimensions. The results of the study represent a kind of social character that believes in social change, altruism, rationality, orderliness, tolerance, egalitarianism, kinship and economic capital, but the tribal settlements are based on gratitude, particularism and hegemony. It is also masculine.

Abstract: This study sought to answer the question of what are the causes of marital infidelity in the Iranian family. To Answer the Research Question, Qualitative Meta-Synthesis (QMS) Method Were Used. Then, 78 Scientific Papers Which Were Considered Marital Infidelity in Iran were identified and were Analyzed. The results showed that the factors of infidelity in Iran can be classified into 9 main categories, including: 1. social factors, 2. Psychological factors, 3. Cultural factors, 4. Family factors, 5. Personal factors, 6. Relational factors, 7. Economic factors, 8. Media factors, 9. Contextual factors. Each of the main Categories is divided into Different Subcategories. The social Factors of infidelity were including “Infidelity Opportunities”, “Friend groups” and “Environmental Conditions”. Psychological Factors of Infidelity Were Including “Personality Type”, “Attachment Styles”, and their “Love Schema”. Cultural Factors have Pointed to “Change in Beliefs and values” and “the level of Religious Education” of people. The Family Factors were including “Inappropriate Marriage”, “Family Conflict” and “the Kind of Family Background of people”. The Personal Factors are “Sexual Dissatisfaction”, “Emotional Dissatisfaction”, “the Feeling of Loneliness”, “the Spouse Unavailability”, “Weakness in Controlling Spouse”, “Domestic Violence”, “Revenge of the Spouse” and “the Role of the Third Person in the Relationship”. The Economic factors are including “the Economic Status of the person”, “the Role of Economic Problems”, “the motivation of entering into infidelity under the Pretext of Job promotion”. The media Factors Were Emphasized on “weakening Iranian values through social Media Networks and Foreign Satellite Channels” and “Producing of New Needs by Media”. Finally, the Contextual Factors were including the Role of “Age” and “Gender” in the Infidelity. Findings showed that Infidelity Occurred in the group of men and youth in Iran, more than other social Groups.

The aim of this study is to survey the moral issue of the conflict between social actions and religious ethical values; it aspires to find the social causes of the issue. In order to find the causes for doing what is in conflict with moral values, beside referring to the theories of action, a new theoretical model is developed which is based on the multiple causality and relies on the logic of social status as well as the logic of collective mentality. The theoretical framework of this study classifies both subjective and objective factors that shape social actions that are in conflict with ethical values. The method of this study is surveying although other approaches are used where appropriate. The sample society of the research consisted of 435 high school students aged betweeI?-15to 25 years old chosen from the 3rdand the 15thdistricts of Tehran. The results, with %95 of assurance, aTeapplicable to the whole sample society. The findings of the research are as: 1- There exists a public opinion about religious ethical values. %98.5 of students accepted and believed in such values. 2- There is a divergence and conflict between the social action and moral values of the students. 3- Analysis of data justifies and explains the theoretical model and the existence of causal network of relations between subjective and objective RICOEUR, P, Le Conflit des Interpretations, Paris, Seuil, 1969 Sorokin, A, Fads and Foibles in ModernSocio1ogy, Chicago, H. Regnery, 1956 Wilier, D, and Wilier, J, Systematic Empiricism, Critique of a Pseudoscience, Routledge,London,1989