Background: one of the most important sources of sustainable competencies in any system is its creative human resources and the level of progress of each society is related to its creativity. Subject: regarding the importance of the subject, the present study aims to study the impact of organizational virtue and its components on metacognitive creativity of high school teachers. Method: this research is applied in terms of its expected results and is descriptive-survey method. The statistical population of the study, the teachers of high school girls in khoy and the tool for measuring variables, were two questionnaires: Standard Organizational virtue Inventory (Cameron et al., 2004) and Torrance''s Creativity Measurement (1979). SPSS and PLS software were used for data processing and analysis. Findings: findings are show that at the 95% confidence level, the structural pattern of the research has a good fit. Conclusion: the results of the path analysis show that organizational virtue and its three components (optimism, trust and sympathy) have a direct, positive, and meaningful effect on the metacognitive creativity of teachers, however, the effect of two components of coherence and forgiveness on the metacognitive creativity of teachers was not statistically significant.

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.

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.

Although Aristotle is a compiler of virtue ethics, his statement is not the only one in ethics history. Pure- plural, religious- secular, extreme or non-extreme and historical statements are among those that have unity in terms of considering virtue as a basis. The aim of this article while presenting Ghazali’s ethical theory as a religious statement from virtue ethics, is to pay attention to revision that he has made from the viewpoint of religion in its various principles. The whole of the review indicates that, his ethics is virtue ethics, but it is perfect. The Research method is to be Descriptive- analytical. he is going to add some religious factors, such as, grasping at divine assistance in observance of the average, interpretation of happiness as an ultimate one, considering the divine law and wisdom as a moderation criterion as well as putting emphasis on religious and mystical virtues like resignation, patience, and deep affection for God, … and make it more perfect and compatible with religious ethics, according to which the compatibility of virtue ethics and religious ethics can be acknowledged.

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.

The analysis of virtue and its relationship with knowledge is considered to be one of the important issues in moral philosophy, and the way in which virtue and knowledge is conceived is of significance in ethics, too.Frankenna thought of virtue as essential to knowledge and maintained that if one can distinguish what is wrong from what is right, nobody can force him or her to act in opposition to his knowledge.After Socrates, other philosophers reacted against this concept of virtue. Plato, Socrates" pupil, adopted his master’s concept of virtue, but Aristotle, Plato’s pupil, rejected Socrates" concept of virtue and criticized it in detail. This article aims to make some remarks on Aristotle’s critique of Socrates" concept of virtue. These remarks and criticisms seek to explain Aristotle view of the subject in question on the one hand, and cast light on Socrates" concept of virtue by taking into consideration certain views on the other.Aristotle’s most important critique of Socrates" concept of virtue is that this concept ignores the effects desires and passions excerpt on human actions. It is important to note that, Aristotle in one of his critiques of Socrates" concept of virtue, states that he is incapable of rejecting Socrates" concept of virtue conclusively and apt to submit it.

The interpretability of Machiavelli’s political thought relates, in the most part, to the concept of virtue and its dimensions. In Western thought, this concept has had continuity and has reached the Renaissance and Machiavelli’s times. In the Roman and Medieval tradition, philosophical, verbal, religious and even literary and historical approaches were dominant in the clarification and explanation of this concept. However, with Machiavelli, we witness a break in the sense and status of this concept. By confining the concept of virtue in the realm of politics and releasing it from the bounds of the ancient thought, Machiavelli could delineate a novel but supported view backed by historical evidence and kingship experiences, and provide the prince and government with new operational possibilities. The present paper investigates the process of transformation and formation of the concept of virtue by Machiavelli based on a conceptual framework taken from his and his commentators’ works. The results reveal that the new concept of virtue has a qualitative and a quantitative dimension each with certain aspects. Successful political act is actualized through simultaneous consideration of both dimensions of virtue.