per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153522articleMajed EbtedaeiPoiqwasdf@gmail.com1Javad Mehraban Qezel Hesardrmehraaban@mashdiau.ac.ir2batol fakhreeslamdr.bfakhreeslam@gmail.com3Associate Professor, Department of Persian Language and Literature, Mashhad Branch, Islamic Azad University, Mashhad, IranAssistant Professor, Department of Persian Language and Literature, Mashhad Branch, Islamic Azad University, Mashhad, Iran<p>Among the works of Samad Behrangi, which are all full of moral, political, and cultural issues, we come across the story of the little black fish, which disrupts the normal order and harmony with the gentle course of life and determines the path of its life apart from the thoughts of others. It is a story with a simple appearance and very subtle concepts, the protagonist fish is a symbol of a solo musician and a freedom-seeking soloist who seeks the truth of life. Samad Behrangi, with his story structure and appropriate form, sets the course of the story in such a way that the reader's heart is flowing. make it dynamic in receiving the truth.The present research tries place Samad Behrangi in the thought formthe story of the little black fish, which presented new content and new concepts in the old form, and according to the theory of the Russian thought form, which separates literature and art from reality. They know life. It must be said that Samad Behrangi in Little Black Fish has reached the concepts that are obtained from his works in the many years of vivid and close to reality impressions in front of the realities of society.We come to the point that Samad is a writer of new ideas and thought forms, who has given a new look to his works according to the old forms of new content that emanated from his creative mind. The story is told and its secrets are revealed.</p>http://akhlagh.saminatech.ir/Article/49759Samad Behrangi little black fish structuralism formalist freedom justice.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-031532342articleFroogh Ahmadiframdat50@gmail.com1Taiebeh Akbariradakbariradtaiebeh@gmail.com2Mohammad Ghasemidr.ghasemi92@yahoo.com3PhD student in the field of Science and Quranic Studies at Tehran North branch of Islamic Azad University.Department of Sciences and Quran and Hadith, Islamic Azad University, North Tehran BranchAssistant Professor, Department of Sciences and Quran and Hadith, Islamic Azad University, Tehran North branch.<p>Human is the most superior creature of God and summary of creation pivot. Holy Quran says that human value is result of his own endeavor. &ldquo;and that man doesn&rsquo;t have anything except what he tries for it&rdquo;. From Nahj- al-balagha perspective, human is a social creature and has many capabilities for ascendancy and ascension to human&rsquo;s highest positions. From view point of Molaye Motaghian Imam Ali (Alayhiṣ ṣalāt wa as salām), belief and face is the most important element of human&rsquo;s existence, Hazrat knows value and dignity of any human as equal as his ambition and endeavor and knows human&rsquo;s self as an essence whose nature is his personality. From Imam Ali&rsquo;s look, human is a social creature with many capabilities for ascendancy and ascension to human&rsquo;s highest positions.</p>http://akhlagh.saminatech.ir/Article/49760Value human Nahj al-Balagha Amir al-Mu'minin Ali (AS).  per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-031534361articleMehdi EskandarianMeesk57@yahoo.com1Armin Aminiarminamini8@gmail.com2Reza shirzadishirzadi2020@yahoo.com3PhD candidate in International Relations, Karaj Branch, Islamic Azad University, Karaj, IranAssociate Professor of Political Science and International Relations, Karaj Branch, Islamic Azad University, Karaj, Iran<p>In order to exert its influence and power in the international arena, along with its economic power, the European Union emphasizes the norms and values that have a direct impact on its foreign relations with other actors, including relations with Iran, and this actor spreads these norms and ideological influence abroad. It follows from its borders. Based on this, the main question is, what is the effect of the identity-normative policies of the European Union on the relations with the Islamic Republic of Iran between 2002 and 2020? The temporary answer is that the identity-normative policies of the European Union are based on principles such as human rights and democracy, which, based on its criteria, look at relations with the Islamic Republic of Iran, which has caused a decrease in the level of relations between the two political units during the years 2002 to 2020. Iran also sees itself as a great regional power in its relations with the European Union, and they expect the world to recognize this power. This is considered a part of Iran's personal identity in the region, which highlights its importance in different periods. In other words, Iran's territorial and geopolitical identity is considered a part of its inherent power that the European Union should pay attention to.</p>http://akhlagh.saminatech.ir/Article/49761politics identity normative power European Union Iran relationsper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-031536378articlehosein Arianarian.amir@iauz.ac.ir1Ali Akbar Afrasiab pourali412003@yahoo.com2هیأت علمی دانشگاه آزاد اسلامی زنجان<p>The science of ethics is interested in introducing and recognizing the values of virtues and vices in order to improve the individual and the society, and it is effective for many other purposes as well. Since Irfan is concerned with the way to get closer to Allah, it also uses ethics in a way, that is, it follows it in order to refine the soul in positions and circumstances. In this article, with the method of logical analysis and the library method, referring to the available documents, the position of ethics in the Najaf mystic school is discussed, and at first, a brief introduction of the Najaf school is presented, and then the importance of ethics in the relationship between man and himself and with God, and in Finally, it deals with the specific solution of the Najaf school in the course of mysticism, which is deduced from religious worship, moral refinement, and self-knowledge, a theory that is considered a new method in Islamic mysticism and moral education. In this school, conduct becomes possible within the framework of Sharia and by acquiring moral virtues.</p>http://akhlagh.saminatech.ir/Article/49762Islamic mysticism Seleucid ethics Najaf school self-knowledge Shiite mysticismper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-031537992articleSoleiman Akbariakbarisoleiman4@gmail.com1Mitra Zarabizarabi57@yahoo.com2Alireza Hasania.hasani@damghaniau.ac.ir3Department of Law, Semnan Branch, Islamic Azad University, Semnan, IranDepartment of Law, Damavand Branch, Islamic Azad University, Damavand, IranDepartment of Private Law, Damghan Branch, Islamic Azad University, Damghan, Iran<p>Today, the moral foundations of the intrinsic value of the environment are a basis for the emergence of the right to the environment as one of the important issues in the international system and the domestic laws of countries. Problems such as global warming and hole in the ozone layer due to the cutting of forests and the loss of rare plants, environmental pollution, acid rain and reduction of water resources, in addition to the destruction of the environment, also threaten human life. Although environmental crimes are recognized as victimless crimes, they are rarely fully addressed. Having said that, in this research, attention is paid to the connection of this issue with the ownership of people and the nationalization of lands. People's ownership of their property has always been and still is important in all societies. From the past until now, the most complete objective right in our rights is the right to property, and this right has always been respected and honored, and no one can violate another's property right; The present research seeks to answer this question that in cases where the government (Natural Resources Department) in line with the implementation of the Nationalization of Forests and Ranges Law approved in 1962 and subsequent laws, by examining the history and measuring the location of a specific area of land with specific criteria and Pre-determined, the process of issuing a paper called "Determination Certificate" is carried out and it claims the ownership of the land. Is the burden of proving this claim on the government (natural resources department) or on the private owner of the property? In this context, the results of the research showed that the moral basis of the intrinsic value of the environment in the discussion of national lands is based on the creation of justice between the relationship between humans and lands, and the practice of ownership of individuals in two discussions, the fault and negligence of the government and the error of the executive officer in recognizing the exceptions are the most important factors. In the pleadings of individuals, they are against national lands.</p>http://akhlagh.saminatech.ir/Article/49764environmental ethics national lands ownership exceptions green criminologyper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-0315393126articleparshang Eilkhanizadehprshnga591@gmail.com1Hossein Dadashidadashihossein429@gmail.com2Arash MoshfeghiMoshfeghi.Arash@gmail.com3Islamic Azad University, Bonab branchIslamic Azad University, Bonab branch<p>Literature deals with emotional faculties and the inner world of humans, and it can sometimes help alleviate psychological issues and strengthen individuals' mental balance. Therefore, a proper analysis of literary works can aid in a better understanding of the author's existence and nature. This article examines the hero's personality in the novel "The Idrisi House" based on Karen Horney's theory. Horney, as a revisionist of Freudian psychoanalysis, has either completed or revised Freud's theories. Horney's views on personality, especially her theories on personality types, reflect her personal experiences. Horney believes that the methods and strategies people use to protect themselves lead to the formation of three main personality types: the compliant, the aggressive, and the detached. This theory helps us gain a deeper understanding of characters' traits and motivations through precise analysis. The results indicate that in "The Idrisi House," Wahab is a detached and compliant personality seeking inner peace and the affection of others. Leqa is a compliant individual who, through kindness and empathy, seeks to attract attention and affection from others and readily follows orders. Mrs. Idrisi exhibits a combination of compliant and aggressive traits, striving to assist others while maintaining her power and status. Shaukat is an aggressive and vengeful individual who uses anger and demeaning behavior to maintain his superiority and views others as tools for achieving his goals..</p>http://akhlagh.saminatech.ir/Article/49765Psychology Karen Horney Novel The Idrisi Houseper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153127142articleAbolfazl Bakhtyarbakhtyar@iaushab.ac.ir1Zilla seratizh.serati@ianshab.ac.ir2Ayoob, Kooshankooshan@iaut.ac.ir3Department of Persian Language and Literature, Shabester Branch, Islamic Azad University, Shabester, Iran<p>The language used to express mystical topics has certain characteristics. Mystics use a kind of cryptic and sarcastic language to express their content, which is not understandable to everyone. In this language, irony, allegory, and innovative and spiritual arrays are used a lot, which in some cases are used to open up the content and sometimes cause its complexity. Sheikh Mahmoud Shabastri, a mystic of the 7th century, has books on mysticism in verse and prose, in which the features of mystical language are used. In this research, based on the books of Golshan Raz, Haq al-Iqin and Merat al-Mhoqqin, we have done a descriptive-analytical analysis of the elements of allusion, irony and allegory, and we have come to the conclusion that the Shabestri language is often symbolic and uses religious allusions and explanatory allegories to express its content. has done The similes used to express difficult and incomprehensible topics, but the allusions of his language are not to be ignored. The mentioned arrays are mostly used in the Golshan Raz book, which is a symbolic-allegory work, but the Al-Iqin book, due to the excessive use of the Abat principle, does not allow for other presentations. Marat al-Muhaqqeen also has a relatively simple prose in which only allegory is used.</p>http://akhlagh.saminatech.ir/Article/49766Sheikh Mahmoud Shabastri Golshan Raz Haq al-Iqin and Merat al-Muhaqqin irony allusion allegoryper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153143169articleMohammad Janghorbanzeinabjanghorban1382@gmail.com1Khalil Bahrami Ghasrchamidr.bahrami36@gmail.com2Javad Ostad MohammadiOstadmohamadi@yahoo.com3PhD student in Political Science, Department of Political Science, Shahreza Branch, Islamic Azad University, Isfahan, IranAssistant Professor, Department of Islamic Philosophy and Theology, Shahreza Branch, Islamic Azad University, Isfahan, Iran<p>Throughout human history, there have always been fixed and eternal traditions or permanent and unchanging laws, each of which is realized in a way aligned with God's wisdom. A number of these traditions are mentioned in the Holy Qur'an, among which we can mention: the help of the believers from the Almighty, the reward of the righteous, the testing of humans and the punishment of the wicked. It is obvious that knowing and paying attention to these traditions play a significant role in the growth and prosperity of the individual and society, and provide the ground for achieving human perfection. Therefore, the most important question is: How does the implementation of divine traditions in the executive institutions of the system provide the necessary grounds for the second step of the Islamic revolution? The main hypothesis shows: the realization of divine traditions in the executive institutions of the Islamic Republic of Iran has strengthened the foundations of governance, public satisfaction, and increased trust and participation, and helps to realize the second step of the Islamic Revolution. Descriptive analytical method has been used to analyze the content in writing the article.</p>http://akhlagh.saminatech.ir/Article/49767divine traditions modern Iranian Islamic civilization the second step of the Islamic revolutionper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153171195articleAzadeh Jafari Kargarazadeh.jafari.ka@ut.ac.ir1Abolghasem Tohidiniaa.tohidinia@ut.ac.ir2hamid abrishamiabrihami@ut.ac.ir3University of TehranUniversity of Tehran<p>The main goal of this research is to investigate the effect of customers' moral-belief orientations on their preferences for obtaining facilities (experimental analysis in Iranian banking). In this research, the emphasis is on Qarz al-Hasaneh facilities. In fact, the spirit governing Qarz al-Hasaneh is more influenced by moral issues than by economic issues. In other words, it can be said that Qarz al-Hasaneh is a moral act that has economic, personal, social and otherworldly effects. This research is practical and quantitative. The statistical population of this research is all people who have received bank facilities at least once and the number of statistical sample in this research is 441 people. In this research, a researcher-made questionnaire was used after confirming the validity and reliability. Logistic regression technique was used for data analysis in this research. The results of the research are as follows: First, awareness and perception of usury has a significant relationship with ethical-belief orientations. Second, there is a positive and meaningful relationship between moral-belief issues, awareness and correct understanding of usury, trust in the bank and bank credit with the preference of customers to obtain bank loan facilities. Third, the variables of gender, occupation and education have a positive and significant relationship with the perception of usury. Based on this, it can be concluded that bank customers are aware of usury and moral-belief issues in obtaining Qarz al-Hasaneh and non-Qarz al-Hasaneh loans and receiving bank facilities.</p>http://akhlagh.saminatech.ir/Article/49768perception of usury acquisition of moral-believing factors credit easy access to the bank trust in the bank and bank creditper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153197214articleAlireza Jamali alirezajamali731@yahoo.com1Zahra Khosravi VamakaniKhosravivamakani@gmail.com2Mohsen Pishvaii AlaviM.pishvaii@uok.ac.ir31. PhD student of Arabic language and literature, Islamic Azad University of Tehran Markazi3. Associate professor, Department of Arabic Language and Literature, Kurdistan University<p>Layered stylistics provides a detailed analysis and interpretation of texts. Among the multiple layers of a text, the lexical layer is the most useful layer that reflects the style and consequently the intended meaning of the speaker or author. The present research has analyzed the hadiths and the sermons of the Prophet (PBUH) in Nahj al-Fasaha using descriptive, analytical and statistical method of layered stylistics and has demonstrated the beauty of the its linguistic aspects. The results show that the function of the words in the discourse and the context governing the hadiths and sermons have expressed the meanings intended by the Prophet (PBUH) so well that no other word or context can express them with the same quality. The frequency of words is abstract in total, but its percentage is different in the two mentioned categories, in hadiths 65.37 and in sermons 67.51. This ratio shows the subjectivity of the ruling style of hadiths and sermons. There are more implicit references in hadiths and explicit references in sermons, and this has made the literary aspect of the hadiths more outstanding than the sermons. Also, the high frequency of the unmarked words has made the style of these two formal and has highlighted the religious, educational and moral aspects of the content and has perfected the impact of the words.</p>http://akhlagh.saminatech.ir/Article/49769stylistics lexical layer aesthetics hadith and sermon Nahj al-Fasahaper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153215243articleMahdieh Heydarimhidari62@gmail.com1JILA mashhadijilamashhadi@yahoo.com2Afsaneh Mozaffaria.mozaffari@srbiau.ac.ir3Associate Professor, Science and Communication Department, Science and Research Unit, Islamic Azad University, Tehran, Iran<p>The purpose of this research was to represent the representation of moral-spiritual values in the series "Capital" and in selected sequences from this collection. For this purpose, John Fiske's semiotics method was used and based on the unit of analysis, the selected sequences (16 selected sequences) were selected and analyzed purposefully. Lifestyle is the way of life of different classes and social groups of the society, in which the people of the society show their attachment to it by following behavioral patterns, beliefs, norms and social values or by choosing specific cultural and dignified institutions. Lifestyle depends on choice; choice depends on information and information is a product of communication process. The media with its information affects our values, attitudes, desires, choices and behaviors in our lifestyle. Television, with the function of entertainment and fun in most drama series, produces character and behavior in different ages. According to the Islamic lifestyle of us Iranians, the religion of Islam as an ideology provides the most complete lifestyle of humanity and its rules and orders include individual, family and social spheres. Therefore, the production of moral lifestyle in family television series is a basic necessity to institutionalize moral-spiritual values. This article tries to state that television with drama series and spiritual lifestyle derived from religion indirectly, but effectively, can present religious and moral values to the audience with the function of open entertainment and covert education. and fulfill the spiritual needs of contemporary man. The results of the research showed that a set of moral-spiritual implications in this series, such as paying attention to the family, respecting their elders, paying attention to cultural symbols and values such as accent and dialect, clothes, music, etc., were considered. In general, the capital series represents the ideology of a close and morally oriented family and gives a natural character to the constructions of this system, although it is weak on the issue of paying attention to ethnicity, especially in the dialect.</p>http://akhlagh.saminatech.ir/Article/49770moral-spiritual representation semiotics capital series Mazandaran family.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153245267articleMohammadReza Dalvandimohammadrezadalvandi90@gmail.com1Seyed ebrahim Musavise.moosavi@gmail.com2Hengameh ghazanfarighazanfari.h50@gmail.com3Assistant Professor and Faculty Member, Department of Law, Khorramabad Branch, Islamic Azad University, Khorramabad, IranAssistant Professor and Faculty Member, Department of Law, Khoramabad Branch, Islamic Azad University, Khoramabad, Iran<p>Cryptocurrencies are a category of digital currencies that use encryption techniques to secure their information. Cryptocurrencies are presented in centralized or decentralized form, with Bitcoin being the first cryptocurrency to use decentralized mode. Considering the ethical and social consequences of cryptocurrencies in recent years, the current research has investigated the functions of cryptocurrencies from the perspective of legal and social order. This research was done in a descriptive-analytical way using library study and review of sources. By examining the position and validity of cryptocurrencies in contract law and banking law, the results show that in Iran, in the field of buying and selling cryptocurrencies, the only law that has been approved is the use of cryptocurrencies; The use of cryptocurrencies that are not covered by the protection and guarantee of the government and the banking system on the part of the customers, and its use in domestic exchanges is not allowed, and the only exception in this case is the extraction of encrypted processing products of cryptocurrencies (mining) by resorting to obtaining a license. It is from the organization of the Ministry of Industry, Mining and Trade; In banking law, the use of cryptocurrencies and the amount of its supply is regulated by the central bank and is generally subject to the laws and regulations of the Islamic Republic of Iran. From the point of view of disruption in social order and the moral and jurisprudential aspect, it also has doubts that have been discussed in this article.</p>http://akhlagh.saminatech.ir/Article/49771legal nature cryptocurrency Iranian law European Union America blockchainper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153269282articlemahya rafieeRafiee-m@uk.ac.ir1<p>Iranian Islamic culture and civilization has various sciences and knowledge, wisdom, manners and traditions that have been derived from the historical periods and identity of Iranians. In Farabi's thought, the structure of active intellect, communication and Iranian thinking aligned with the utopia and the two words nation and nation have been formed, and he considered these factors to be the most important factors in the structure of the culture and civilization of any nation. Based on this, the main goal of the research is to analyze the role of Farabi in the formation of Iranian Islamic culture and civilization. Now, in order to reach this goal, the current research has used the research method of analytical studies and the method of collecting information in the form of library studies. The results showed that Farabi expresses the evolution of culture and civilization in society based on communication. From Farabi's point of view, the mastery of each of fallacies, arguments, speeches, polemics, and poetry, with the name of the model that communicates the most of Medina, determines the culture (nation) and society (Madina/Ummat) is special; Because each sign of communication creates a special semantic system and determines the establishment of a certain culture and civilization. In addition, in a general summary, it can be acknowledged that Farabi, in relation to Iranian culture, absorbed Greek philosophy in his religious mentality in such a way that he could accept Islam and Iranian culture. Therefore, he took the basis and basis of "world-oriented" Greek philosophy from Iranian Islamic culture in order to give it "God-oriented" forms. Therefore, Farabi created a philosophy for the Iranian Islamic culture that is only upright and not stoic, pedestrian and neo-platonic, and has been influenced and influenced by all philosophical schools, but its soul is the Islamic spirit. Therefore, he has played a valuable role in the history of culture and civilization of Islamic Iran.</p>http://akhlagh.saminatech.ir/Article/49772Farabi culture civilization Iranian Islamic civilizationper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153283315articleElham Soufie.soofi1363@gmail.com1Abbas Nargesiananargesian@ut.ac.ir2Ali Asghar Poorzatpourezzat@ut.ac.ir3University of TehranUniversity of Tehran<p>Considering the importance and role of the health sector in the society and its undeniable impact on the country's growth, development and development, it is inevitable to examine and analyze the policies and policies of the health and treatment sector. The purpose of this qualitative research is to provide a model of resistance against public policies in the health system reform plan with an emphasis on the development of professional ethics. In this research, the multiple foundation data method of Cranholm and Gould Kohl was used. The participants of this research include specialists and policy experts in the field of treatment and health system, who were determined through the theoretical sampling method. In order to identify the categories of the model of resistance against public policies in the health system reform plan, a semi-structured survey was used, and with the help of this tool, in-depth interviews were conducted with 30 policymaking experts in the field of treatment and the health system. , and the required information was collected. In this research, in the inductive coding stage, 5 categories (central category, individual and organizational support platforms, structural and functional contexts, individual, organizational and social barriers, individual and social results and consequences) and 39 concepts were extracted. And then conceptual refinement, model coding (presentation of the model), theoretical adaptation of the model, experimental validation and evaluation of the theoretical coherence of the model and enrichment of the theory were described. According to the roadmap for achieving 15 policies in the health reform system in line with policy number 1, paying attention to ethical practice and developing professional ethics, policy making in the field of the health system does not operate in a static and one-dimensional environment. And it should be presented in a dynamic and ethical manner. Therefore, the Ministry of Health, as the main custodian of this field, needs to adjust the model of public policies in its health system transformation plan based on the commitment to comply with professional ethics in all dimensions and establish a feedback and evaluation system for it.</p>http://akhlagh.saminatech.ir/Article/49773policy resistance policy obstruction health system transformation plan professional ethicsper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153317344articleHajar OboudiHajaroboodi@ymail.com1abouzar salaryfarAbuzar.salarifar@gmail.com2Alireza Sayebanialirezasayebani@ymail.com3Department of Criminal Law and Criminology, Bandar Abbas Branch, Islamic Azad University, Bandar Abbas, IranMember of the academic staff of Bandar Abbas Islamic Azad University, Department of Criminal Law and Criminology, Bandar Abbas Branch, Islamic Azad University, Bandar Abbas, Iran<p>With the pervasiveness of cyberspace and the availability of this technology to all and the emergence and emergence of aspects of criminal law in it, the need to support the victims of this space became important and necessary. Therefore, in this descriptive-analytical study, the effectiveness of criminal protection of the victim in the cyber environment has been evaluated and the issues around the answer to this basic question have been that the effectiveness of legislative policy is To what extent is Iran's judiciary and executive in support of the cyber victim. The results and findings of the study confirm that special support has been provided to the victim in cyberspace. Preventive measures have been implemented through the actions of the Ministry of Communications and Education, and judicial solutions have been envisaged in terms of assigning special judges, substitute lawyers, not suspending and reducing to specific offenders. Of course, these measures have never been sufficient and the results of the study showed that there are shortcomings and obstacles in this regard, including legal and political obstacles such as the possibility of hiding the culprit in cyberspace or adopting policies that aggravate the occurrence of crime in cyberspace. Cultural and economic barriers, such as the lack of adequate parental control over cyber activity and the financial benefits of cybercrime. To address these shortcomings and obstacles, suggestions such as making pre-criminal conditions inappropriate, reducing risks through security measures, identifying risk factors, predicting SIM cards for children, predicting cyberspace for children, predicting filtering, allocating classrooms in schools in relation to How to use cyberspace, identifying cyberspace users through the source of internet connection, FATA police non-criminal response to cyber victimization are presented.</p>http://akhlagh.saminatech.ir/Article/49774Cybercrime Cyber Victim Criminal Support for Cyber Victimper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153345369articleRazieh Sadat Alavirazisadatalavi@gmail.com1Morteza Baratimr.barati123@gmail.com2medi dholfgharikalam@gmail.com3Assistant Professor and Director of the Department of Theology and Islamic Studies, Jurisprudence and Fundamentals of Law, Damghan Branch, Islamic Azad University, Damghan, Iran<p>The meaning of accessory in a crime is that a person or persons cooperate and assist with the perpetrator of the crime in a way such as: incitement, persuasion, enticement, conspiracy, deception and trickery, abuse of power, concealment, preparation of the means of committing the crime, by providing the means of committing the crime. The crime and facilitation of the occurrence of the crime without the involvement of the deputy in the material element of that crime, of course, this cooperation must be before or parallel to the occurrence of the main crime. The criminality of the main act is a condition for the fulfillment of the vice. This means that the legal element of being an accomplice in a crime is that the steward's act is criminal so that the person's work is considered an accessory to the crime. In jurisprudence, being a deputy in a crime, sin and oppression is the crime itself, which has the penalty of Ta'zir.Atham in the word means sin, offense, sin and aggression means cruelty, malice and injustice, which is considered among the examples and standards of moral anti-values, it is inferred that; The Holy Qur'an forbids cooperation in sin and aggression, and prescribes cooperation in piety, which is one of the indicators of good moral actions, and says: "Cooperation in the cause of evil and piety, and no cooperation in the cause of sin and aggression" (Maidah: 2). . In the definition of deputyship, some say that this verse refers to the sanctity of helping in evil and aggression, and it is different from cooperation. Aid is to help someone else, but cooperation is the cooperation of two or more people or a group with each other. In other words, cooperation is about interaction (participation and cooperation) and it involves several agents.The rule of sanctity is one of the rules of jurisprudence. In this article, the author first presents the evidence and documentation of this rule from the Qur'an and hadiths, and expresses the ruling of reason and consensus, and explains the lexical and idiomatic meanings of the words of this rule. The relationship of deputy and participation in the crime contradicts moral values.</p>http://akhlagh.saminatech.ir/Article/49775contribution crime moral valuesper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153371388articlemahsa farahmandnezhadmahsafarahmandnezhad@gmail.com1maryam shabanzademshabanzadeh@lihu.usb.ac.ir2Abbas NikbakhtNikbakht_a@lihu.usb.ac.ir3PhD student of Persian language and literature, Department of Persian language and literature, Faculty of Humanities, University of Sistan and Baluchistan, Zahedan, IranPersian Language and Literature, University of Sistan and Baluchistan, Zahedan, Iran<p>The use of linguistic theories in the analysis of literary works can provide researchers with appropriate measures. The theory of speech act as a practical theory considers speech as a social and communication act and by examining the language in the context, it seeks to discover the hidden angles of meanings. In this article, using library sources and Using the method of content analysis, it has been tried to analyze the coordinates and components of Iranshahri's thought of the noble element in Qaboos Nameh from the perspective of John Langshaw Austin's speech acts in order to obtain a stronger analysis of his thought. The findings of the research indicate that the noble element of Iranshahri's thoughts is not only presented in its literal sense, but his goal is to influence the audience. As a matter of fact, the intention of Sarantul Maali to express and write the coordinates and components of Iranshahri's thought is to communicate and compose his advice, opinion and judgment. It's as if Sanrat al-Maali considers himself obliged to perform an action by writing and editing Qaboos-nameh, and finally, the language of Sanrat al-Maali does not express it clearly as much as it does something..</p>http://akhlagh.saminatech.ir/Article/49776Rantam al-Maali Qabusnameh Iranshahri Andishe John Austin speech actper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153389404articleRozita Shahbaz KeshvariRozitashahbazkeshvari@gmail.com1Reza SalehzadehR.salehzadeh@ase.ui.ac.ir2Amir KhanloriKhanlari@ut.ac.ir3PhD student of Crisis Management, Department of Management, Shahid Ashrafi Esfahani University, Isfahan, Iran.Assistant Professor, Department of Management, University of Isfahan, Isfahan, Iran<p>Although the country's banking system is committed to the implementation of upstream documents and has always tried to implement its coded ethical charters, a favorable proposal to promote ethical responsibility in banks and further institutionalize this useful and effective culture in the country's banking system is that the central bank By compiling a set of ethical codes, present them to the banking network for implementation. Compilation and notification of these codes and in the continuation of monitoring and evaluation and rating of banks will be able to create competition among banks in conducting ethical activities to obtain top ratings. Therefore, the aim of this research is to investigate the role of moral (social) crisis in the sales crisis in Iran's banking industry. The current research is of a qualitative type using thematic analysis method. In order to identify the role of moral (social) crisis on the banking sales crisis, we tried to extract the factors that form the moral (social) crisis that are effective on the banking sales crisis. The sampling method was purposeful and judgmental. In this judgmental purposeful sampling, our intention is to select cases that have a lot of information according to the purpose of the research, so semi-structured interviews were conducted with 15 people from the banking community (R&amp;D managers and corporate banking managers of private commercial banks). . To check the qualitative sample size, we used the theoretical sampling method until the data saturation stage. The factors shaping the moral (social) crisis that are effective on the bank sales crisis were extracted in the form of 2 main themes, 2 sub-themes and 21 concepts. The findings showed that the influential components of the moral (social) crisis that lead to the bank sales crisis are: social factors and internal (moral) drivers. The results showed social factors such as changing expectations and changing attitudes of investors and customers, high unemployment rate and decreasing social capital of banks (lack of trust in banks due to lack of attention to issues important to people (economic and political, etc.)) in addition to moral factors such as Internal banking corruption among employees in relation to customers, improper communication with customers and customers' dissatisfaction with banking services, unethical behavior that is only in line with economic logic, and lack of lending based on trust are the most frequent factors in the aggravation of the banking sales crisis.</p>http://akhlagh.saminatech.ir/Article/49777moral (social) crisis moral responsibility sales crisis banking risk ethicsper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153405422articlesomayeh Nasirimaryam_nasiri799@yahoo.com1reza Haghpanahehagpanah@razavi.ac.ir2mansor amirzadeh jirgholiamirzadeh@yahoo.com3P.h.D student ,Department of Fiqh and Fundamentals Islamic Law, Torbat Heydarieh Branch, Islamic Azad University, Razavi Khorasan, IranfAssistant Professor, Department of Fiqh and Fundamentals of Islamic Law, Torbat Heydarieh Branch, Islamic Azad University, Torbat Heydarieh, Iran <p>Repentance is one of the factors of the fall of punishment by which the criminal can regret his actions and try to reform himself. In agreement with all Islamic schools, repentance causes the fall of the hereafter punishment, but they differ about the fall of the worldly punishment due to repentance. According to the Imami jurists, repentance is the absolver of criminal liability in crimes committed by Allah, and they consider repentance before the crime is proven to be the cause of the fall of the punishment. . They do not consider repentance after the crime has been proven by Binah as a reason for the punishment to fall, and regarding repentance after confession, they are of the opinion that the judge has a good choice between imposing the punishment and asking for forgiveness from the guardian. Sunni jurists, based on verse 34 of Surah Ma'idah, consider the repentance of the combatant before the arrest to be the reason for the fall of the punishment, the permissible cases of pardon in God's right are limited to four cases specified by the Islamic Penal Code, including: the limit of adultery, lewdness, sexual intercourse, and drinking. It is not Khmer, but it is current towards all borders. Regarding the amount of theft, before the appeal before the ruler, the right to demand the amount or amnesty is with the right holders, but after that it has the ruling of other limits. To the extent that it is God's right, the pardon of the imam is not valid for the pardon of the perpetrator, but in the case of other than repentance, if the pardon is expedient or does not cause corruption, the imam has the right to pardon. In cases where the maqzuf has no heirs other than the imam, the imam has the right to satisfy the limit or pardon it.</p>http://akhlagh.saminatech.ir/Article/49778educational function repentance forgiveness condemned Islamic traditionsper Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792025-03153423446articleSakineh YeganehS.yeganeh171@yahoo.com1Mohammad ali KhaledyanKhaledyan344@gmail.com2kobra nodehikoobranodehi@gmail.com3Assistant Professor, Department of Persian Language and Literature, Gorgan Branch, Islamic Azad University, Gorgan, Iran<p>The purpose of this study is to do a comparative study of happiness in positive psychology with an emphasis on Saadi's lyric poetry and to provide a reasoned answer to the question of whether happiness as a concept presented in positive psychology today is also present in Saadi's lyric poetry or not. And can the concept of happiness in Saadi's lyrical poetry be evaluated with happiness in positivist theory? In order to achieve this goal, the review of Saadi's ghazals has been carried out, edited by Mohammad Ali Foroughi (1992). To examine happiness, verses that clearly refer to happiness and contentment have been used first, and then verses that are tied to factors related to happiness have been examined. The result of this research leads to the overlap of the concept of happiness in positive psychology and Saadi's lyrical poetry. The result of this research leads to the overlap of the concept of happiness in positive psychology and Saadi's lyrical poetry. Using the descriptive-analytical method and comparative studies from library sources and published articles, this research has explained the concept of happiness and similarities and differences from the perspective of positive psychology in Saadi's lyric poetry. The findings showed that happiness in Saadi's poetry is closely related to happiness in positive psychology, and the components that are introduced in positive psychology as effective factors in the formation of happiness and pleasure can be clearly seen in Saadi's works. Based on this, the concepts of hope, satisfaction, foresight and wisdom, love and friendship, embracing the present and naturalism are the most important concepts that evoke happiness in positive psychology in Saadi's lyrics.</p>http://akhlagh.saminatech.ir/Article/49779Happiness Saadi's poetry Positive psychology Martin Seligman