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 article deals with moral value as one of the formal elements of the rules of family law. Through expressing the concept of moral values, bases of Islamic Law and discovering its causes, this study considers moral values as one of the bases of Islamic, and especially the family law. In this respect, three cases of parity, dowry and alimony have been studied. Human rationality recognizes the relationship between the human nature as basics in creating matrimonial relations, and the moral values, of human nature tendencies also as basis. This reasoning’s discovery also exists for concepts of dowry and alimony. The perfection of moral values is the reason (base) for the establishment of family (matrimonial relations), husband’s generosity and giving a present, (which is a moral value,) is the base of dowry, and the base of alimony is also a moral value (self devotion and nourishing).

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.

This study was conducted with the aim of "examining the effect of individual ethics on organizational ethics by considering the mediating role of family ethics" The main question is: can individual ethics have an impact on organizational ethics and how the individual interacts with his colleagues? Does the intensity of the relationship between individual ethics and organizational ethics change with the introduction of family ethics as a mediating variable? The research method, according to the purpose, is applied and correlational. The statistical population of the staff research is one of the military universities of Tehran and the statistical sample is 70 employees who were selected by simple random sampling. The research tool was a researcher-made questionnaire whose content validity was confirmed by 20 experts and its reliability was 0.91 using Cronbach's alpha. The results showed that individual ethics has a positive and significant effect on organizational ethics. Individual morality also has a positive and significant effect on family morality; However, no evidence was found to mediate the role of family ethics in the relationship between individual ethics and family ethics.

Family is the center of love and kindness and the laws and regulations shall not interrupt this sacred institution, because no legislator may levy indispensible laws to offer love and kindness and force the family members to love. Hence, Article 10 of the Iran’s Constitution regards the ethical share in the family and planners are recommended to simplify the family formation procedure.In fact, family is formed based on traditions, beliefs and morals and the share of these beliefs and ethics compared to the laws and regulations is crucial and wherever the legislator manipulates the fundamentals of the family, damaging results are manifested.This paper is an attempt to look for the share of ethical factors in the family.Also, it tries to test the accuracy of the theory that the jurisprudents are not willing to apportion the same weight for marriage in Fiqh-Islamic jurisprudence- as compared with other legal institutions and to apply general rules of contract, since they have properly found that family is affected by morality and fundamentals of the family are based on ethics.

Ethics of Living is the science of human exitence and improvement which combines biology with human values. It is related to life style and ethics. Family as a is pillar life in human's life plays an pivotal role in rise and of fall human beings; such an institution should adopt special creeds and use them during people's life. These major kinds of creeds are to be used during people's life. This major kind of creed is called ethics of family life. The great religion of Islam pays a lot of attention to family relationships which play an important role in spritual and mundane elevation of human beings. Many Islamic scientists and Mystics consider family as a mighty institution. Islamic Mystics have been examples of practical people and the source of blessings for human beings. They are provided us with constructive experiences and guidelines about ethics of living speically ethics of family life. The question is that: What are the ethics of living that contemperary Mystics of Saghalian practice in they own families.What are their suggestions for improving well being in ethics.The present paper is an attempt to examine and study various works done by contemporary Shia Mystics to answer the above mentioned questions.It seems that the contemporary Mystics of Saghalan had the proper knowledge of ethics of family life and were excellent example of practical people who are purly spritual whenever possible, they suggested this Islamic way of life to other people in different ways.This results in improving the level of individual and social well-being, welfare and peace. The Mystics and their followers' way of life show that the life style and the ethics of living that they' ve had in their families which cause promoting well being and physical and mental health of the members of society.In additiona, their experiences in this regard make the family ties even strong.specifically it would stand out in this era that family ties have been weakened and the rate of divorce has drastically increased and running away from also has been a noticeable issue.

This article introduces, analyzes, and criticizes the work of Lawrence M. Hinman, Ethics: A Pluralistic Approach to Moral Theory. Hinman is a Philosopher of Ethics in the multimedia learning. He believes that multiculturalism is important factor of nowadays so the most important responsibility of philosophers of Ethics is prevention of moral conflict. The global communication and information in 21st century needs global tolerance and respect of various nations, cultures, and moralities together because different people and societies have a common human nature and common natural rights that obligate to justice and moral relationship between different people and various societies’ beliefs throughout the world. Moral communication in multiculturalism approach is against racial, gender, national, and ethnic prejudice. Hinman believes in moral dialogue and global learning across different cultures. The book of Ethics: A Pluralistic Approach to Moral Theory has a proper category of new ethical problems, and the candid standpoint of author is considerable. He has a logical method, and in the end of every part of book there are some questions for evaluation of students learning. So this book is proper for the philosophy of ethics in universities.

Based on the theoretical framework of the paradigm, in response to the question of what are the foundations and approaches of ethics and family education in the philosophy of ancient China and Mencius in particular, it proposes the hypothesis that Mencius in the Confucian intellectual system, but with the innovation of the paradigm (model) and in the light of it, he has had a more spiritual approach in the analysis of ethics and upbringing, moral rules, the network of the moral system and the virtues of the family system. He has a stronger and more transparent metaphysical approach and a great emphasis on human goodness, which is very frequent and effective in educational and moral issues. From his point of view, the relationship between husband and wife is the beginning of all human relationships and has a major contribution to the peace of society. According to Mencius, harmony between husband and wife, kind treatment of children, division of labor and continuation of service to parents after death are important aspects of family. The behavior of the government in such a way that people can easily form a family; The relationship between kindness to the child and his conscientiousness and order in the country; Determining domestic affairs by the wife and business affairs by the husband; strict father and kind mother; not publicizing parents' mistakes; and graded love and affection with family priority; The findings of the research. Mencius is an ethical philosopher who thinks within the Confucian tradition; But in ontology, it has a more and more transparent metaphysical approach; Therefore, he clearly ties ethics and education and its foundations, especially in the family, with the sky and makes it relatively spiritual, then links it with the field of politics. According to Mencius, nature is the source of ethics and all ethics are intertwined in nature. In anthropology, he places great emphasis on human goodness and believes that the sense of distinguishing between right and wrong is common to all human beings. According to his point of view, the goodness of nature is internal and is not imposed from outside, and it arises from the active and spontaneous power of nature, and the neglect of goodness is due to forgetfulness and lack of thinking. According to Mencius, the four virtues of piety, wisdom, knowledge, and benevolence are among the virtues that family upbringing and ethics play an essential role in creating and nurturing. In philosophy, Mencius believes in the continuity of the individual, family and government and sees a linear relationship between them. He believes that the root of the country is in the family and the root of the family is in the individual. Layered or dubious love and affection, which has different degrees and ranks, and love for family, relatives, and relatives is at the center of it, is the focal point that passionately motivated him to criticize the competing views of the Confucian school and outline his theoretical foundations; An effort that is based on two foundations: 1. Negation of speculation and action for oneself or piety for its inherent goodness; and 2. The innateness and naturalness of love is stable. (results).