Knowing the components of ECONOMIC education provides the dynamic background of education in this field. The aim of the current research is to investigate the indicators and components of the ECONOMIC education curriculum. The approach of the current research is qualitative and its method is research synthesis. The research community is all the articles (211 articles) that have been presented from 1390 to 1401 AD and from 2010 to 2022 AD regarding ECONOMIC education in curricula. The sample of the research is 32 articles, which were selected based on thematic monitoring, theoretical data saturation, and purposefully. The research data were collected from the qualitative analysis of the studied articles. By analyzing the data, the dimensions of vitality in the curriculum of the elementary school in 4 factors and 55 categories including the dimension of individual factors (including indicators and components related to personality characteristics); The dimension of culture and ECONOMIC ETHICS (ECONOMIC fields in the society); The dimension of ECONOMIC concepts and knowledge (indices in ECONOMIC education) and the dimension of collective and communication concepts (communication and interaction indicators in education) were classified. ECONOMIC education is dependent on internal and external components in educational systems, which requires macro-planning in this field.

Introduction: From a long time ago, benefiting from technology has been an inevitable thing for human interests, which is born and based on science. It can be claimed that there is harmony between ETHICS, science and technology, which promote each other. In this article, the researcher discusses this harmony and compatibility. Material and Methods: The current review study was descriptive and using the study of sources and research keywords among the books and articles published in the databases of Thomson Information Institute, Science Direct and Pub Med. Conclusion: As science and technology continue to advance and become more integrated into our daily lives, ethical considerations become increasingly important. For example, the rise of artificial intelligence (AI) has raised questions about the potential implications of creating machines that can make autonomous decisions and take actions. If science and technology were considered as a tool, it should have been able to subjugate humans and influence all aspects of behavior and values. While it has become a problem that eventually becomes aligned with morality by applying reason, and people now seek help from it as a tool.

This paper tries to explicate the effect of Islamic ETHICS, which is of normative ETHICS type, on the ECONOMIC doctrine of Islam. The hypothesis here is that some of the ethical principles, which are the substructure of the ethical and jurisprudential decrees of ECONOMIC deeds, constitute the principles of Islam’s ECONOMIC doctrine, as well. This hypothesis is contrary to the one that uses Martyr Sadr’s words and suggests that the emotions and sentiments, which arise from the ethical principles, are regarded as the foundation of the principles of doctrine, or in his words, as the “fundamentals”. The difference between these two hypotheses is that if the ethical principles constitute the principles of the doctrine, then they directly make the foundation of the ECONOMIC system, but if they constitute the foundations and pillars of the principles of the doctrine, then via the principles of the doctrine, they affect the ECONOMIC system and have no direct effect on that. The method used for proving the hypothesis is the rational analysis method, and the scientific structure of the article is as follows: at first, the Islamic ETHICS is defined and its difference with and its relation with the Islamic jurisprudence and law are explicated.Then, the ECONOMIC doctrine is defined, and rationally analyzing these two definitions, the hypothesis is proved. In the end, on the basis of the relation between Islamic ETHICS and the ECONOMIC doctrine of Islam, the method for inferring the ethical principles of Islam’s ECONOMIC doctrine is explained.

Today, in view of the philosophers of virtue ETHICS, the globalized economy cannot be surrounded only by legal limits. Nor can ECONOMIC crises be prevented simply by appealing to various laws and based on personal interests, but what we need is a set of moral virtues. Which virtues should govern today’, s globalized economy? In response to this question, we can refer to Thomas Aquinas' moral theory, which is based on the link between virtue and justice. Aquinas is one of the famous thinkers in the Christian theology, whose view can answer many of the issues raised in ECONOMIC ETHICS. In this article, an attempt is made to first look at how Aquinas' theory of virtue, with its emphasis on the natural light of reason, can be effective for all humans, religions, and non-believers. It is then strived to explain how Aquinas' theory of natural right unites virtue and justice. Finally, the challenge between cultural diversity and ethical unity in today’, s globalized economy is addressed.

ECONOMICs has been accompanied by ethical teachings before it changes to a codified science and for a very long time after that, but gradually it has been detached from values on the pretext of separation knowledge.Capitalism theorists introduced free economy stream as the best mechanism to provide public interests, but they accepted government interference for compensating when market failure was emerged. In addition, some groups believe it is the best way to return to the ethical values.Islam put the most emphasis on clarifying human beings inherently in the beginning of emerging. This article would be studied the most notable conceptual fundamentals of Islam's ECONOMIC ETHICS while explaining a short history of ECONOMICs and ETHICS relationship in the west. It would be founded that these teachings besides promoting the spiritual of human beings coordinate self-incentives and public interests at the least cost and the most effective way if it was looked at the consequences of these teachings.

This article reviews and criticizes Aristotle’ s Eudemian ETHICS based on Anthony Kenny’ s translation. We have tried to show that morality in Aristotle means living good, and his purpose in writing this work is to find an answer to the question “ what is good life and how we can achieve it” an answer in the virtuous tradition of philosophical environment which he is thinking in. Hence the understanding of the nature of what is happiness based on the understanding of the nature of virtue. After examining all the various virtues, he ultimately defines happiness as "full life activity according to complete virtues" (1219 a, 39) and this main virtue includes all other virtues, namely moral virtue and intellectual virtue. Studying and acquainting with such a book for those interested in ethical studies have this advantage that they can examine some of the ethical issues in society from the scope of virtueism.

Introduction: The ethical dimensions of agriculture need to be explored, distinguishing between ETHICS in agriculture and ETHICS of agriculture. ETHICS in agriculture is traditionally based on abstract moral theory, formulated through logical reasoning, but often found inadequate to address the complex ethical challenges within agriculture due to its abstract nature and lack of practical visibility. Conversely, ETHICS of agriculture is approached within a context-specific framework derived from the research topic with the aim of providing more tailored solutions. Materials and Methods: A comprehensive review of the relevant literature is conducted, using a descriptive-analytical approach to provide a conceptual framework for understanding agricultural ETHICS. Conclusion: The article highlights the critical need for a comprehensive ethical framework to address the multifaceted ethical challenges in the agricultural sector. The importance of analyzing and resolving ethical dilemmas at all stages of agriculture is underscored in order to align practices with human ideals and to ensure ethical decision-making by stakeholders involved in agriculture.

ECONOMIC analysis of law is a deeply analytical methodology, that its current approach that treats the efficiency as the end of ECONOMIC analysis of law is morally objectionable. This Article focused on the consequentialist aspects of utilitarianism and welfare ECONOMICs, especially on the lack of ethical constraints within it. It is proved that ethical values must be considered together with efficiency. From the point of view of morality, both positive ECONOMIC analysis of law and normative ECONOMIC analysis of law are objectionable. Thus, in ECONOMIC analysis of law, it is necessary to accept that efficiency is an instrument for reaching the justice.

In the system of capitalism, firms based on e utilitarianism ETHICS maximize the profits. But in the Islamic ECONOMIC system and based on its own ontological and ethical foundations, need is considered as the most important ETHICS criterion for productive activity. The discussion of the category of need as a criterion of value is important in two main directions: one in terms of the ETHICS responsibility of the producer towards himself and the family who earns income to eliminate the personal and family needs of living conditions. Secondly, it is responsible for the social ETHICS that the producer has towards his fellow humans and society as consumers and demanders of the products. Accordingly, the structure of the paper is organized in two directions. In this article, the most important features of the value of the need in the Islamic ECONOMIC system are the emphasis on the real need and emphasis on addressing the macroECONOMIC needs of society such as security, justice and ECONOMIC development, which the producer must ethically choose in the direction of the production of goods and services and must be committed to them.