Hypocrisy as a interpersonal and social phenomenon and it's continuity in socialization experiences draw our attention to a serious social Problem. The feature of disparity or conflict is the essential core of the concept of hypocrisy. Disparity Pairs such as words versus deeds, pretended belifes versus genuine beliefs or beliefs versus desires are resources for generatiny hypocrisy. Hypocrisy is a interpersonal Phenomenon, but it is extended to social groups, institutions and social organzations. Hypocritical behaviours are two models; self-conscious hypocrisy and self-deception hypocrisy. Since, the cinema is both a social and an aesthetic occasion, Films can reflect the societies which they spring from. In fact, films reflect collective psychological tendencies and moralities of a society. The research's framework on which this research is based, was conducted by using semiotic approach and also Goffman theatrical performance view a conceptual model of hypocrisy. This research indicates that normative conflicts exist and that it can lead people to act hypocritical behaviours. Also socialization experiences stimulate hypocrisy. Although, moral integrity is Preached but hypocrisy is thought in society and family. It can considered two main motives: one is self-interest and second is situational pressure together with psychological factors, personality characteristics and habits. Situational pressure is sociological factor and self-interest is psycho-social factor. People definition self-interest based on other people, Groups, situational pressure and society.

The Glorious Qur’an contains unique political terms, one of which is the term ‘munafiqun’ or hypocrites. This term is peculiar to the Glorious Qur’an as a divine scripture and has not been used as a term having a political sense before the revelation of the Qur’an. It should be noted, of course, that the term ‘nifaq’ and its derivations can only be found in Medinan Suras. Some commentators as late Allamah Tabatabaī holds that the use of this term in Medinan Suras has no peculiar implication while in this research an attempt has been made to establish the fact that the term ‘munafiqun’, as applied in Medinan Suras, is due to the formation of the Islamic government in Medina by the Prophet Muhammad. For if such a government had not been established, such political entity as ‘munafiqun’ would not have come into existence.

Moral thoughts have a special place in Hafez's poetry. Hafez's poetry is full of moral and human concepts and values, each of which is a lesson in life for human beings. Hafez's moral advice, many of which are rooted in the teachings of Islam Hafez is a poet of pure human ideas whose spirituality is rooted in the verses of the Qur'an and the hadiths and narrations that society leads to moral virtues. Hafez's poems on morality and moral values are so beautifully and artistically composed that he can be considered as a sociologist with a style in the field of cultural and social harms. This descriptive-analytical research aims to study hypocrisy and sincerity from the perspective of verses and hadiths and explain their meaning and concept, to study the perspective of this great poet by providing poetic evidence about these two features.

Sanai Ghaznavi, mystic of the sixth century AH. Q., who is also one of the prominent poets of Persian educational literature, has paid attention to the issue of hypocrisy as one of the important moral-social diseases in his works and has tried to eliminate and correct this problem through hypocrisy. In this way, he pays special attention to the teachings of the Holy Quran, as one of the intellectual and intellectual sources of his advice. Identifying and introducing Sana'i influences from the Holy Quran in the Divan of Poems and Hadiqah al-Haqiqah based on poetic evidences and their critique and analysis is the main issue of this article. This article has been written in a descriptive-analytical method. Sanai condemns hypocrites from different groups and strata of society such as: jurists, scholars, preachers, ascetics, readers, Sufis, pilgrims, etc., and various material and spiritual motives to turn to hypocrisy and hypocrisy. He counts, such as: gaining wealth, position, respect, fame, etc. Inspired by the teachings of the Qur'an, he believes that: Hypocrites are the companions of Satan, do not have sincerity in their acts of worship, and seek hypocrisy through hypocrisy and pretense. They are worldly. And offers them solutions, Such as: turning to the world of contentment and contentment, avoiding the air of breath, having sincerity and honesty, not being deceived by appearances, avoiding hypocrisy and hypocrisy, etc. Finally, it is recommended to enter the bend of unity and leave it with uniformity.

One of the moral vices that human societies have always suffered from throughout history is hypocrisy. This negative trait permeates all sections of society and causes a lot of damage. If the people of power are afflicted with this vice, the extent and extent of these harms will be greater, because this group dominates many people and their hypocrisy has many individual and social consequences. Literature is a mirror of the realities of society, and its strengths and weaknesses are reflected in the behavioral characteristics of society. Among Persian-speaking writers who have dealt with hypocrisy, Obaid Zakani has a special personality. A look at his poems shows that hypocrisy is one of the most frequent topics in his work. In this regard, in the present article, relying on the descriptive-analytical method and citing library sources, the generalities of the poet, in which the category of hypocrisy of politicians and leaders of power is discussed, are examined and explored. In his poems, the poet intends to reveal the true face of politicians and hypocritical powers, informing his audience about their speech and behavior, so that eventually, by ignoring them, people will provide the necessary grounds for creating a desirable and ideal society.

Knowing the concept of hypocrisy, its kinds and degrees of this mental disaster, will be a necessity when the spirit of personal and social interactions have been hurt and causes Machiavellian spirit in people in political field and at last, with dividing and imposing great losses, it provides causes of the collapse of the Islamic system. This invisible vice is divided into primary and secondary in regard to the time of involvement and in regard to measure of degradation and loss it is divided into three parts: high risk, low risk and hypocrisy. Recognizing these degrees makes possible the controlling and correct dealing with the different degrees of the hypocrisy and hypocrites, in addition to regulating the social relations of human beings. The author seeks to prove its multiple layers with inspiration from the Quran.

The purpose of this study is to explore and classify the perceptions of the phenomenon of hypocrisy in organization from viewpoint of employees in a university using phenomenography, so that achieving to a deeper understanding of this phenomenon. Sampling was done by maximum variation method and sample size was determined 30 people using theoretical saturation. Some open semi-structural interviews were done among participants; then data was coded using Maxqda. After analyzing interviews, five perspectives were created: concepts based on impression management techniques (ingratiation and blasting), the person’ s hidden benefit-seeking continuous intention (protecting post, promoting post, and attracting benefits), person’ s active hypocritical properties (self-monitoring and learning dysfunctional political behaviors), managerial flattering-culture, and political voice and silence culture. Thereafter, those mentioned classes were located on a triple-level hierarchy (behavioral techniques, individual and organization). Findings were validated through credibility, transferability, dependability, and conformability indexes.

Background: Public interests and concerns often create dilemmas for school principals. As such moral dilemmas are the case for schools as places marked by social, economic, cultural, and political diversity. Therefore, it is necessary to investigate the relationship between management styles and moral literacy with organizational hypocrisy to understand these multiple variations. Aims: The purpose of this study was to predict psychological hypocrisy in the organization based on moral literacy and leadership styles. Methods: The research method was descriptive and correlational. The statistical population of this study consists of all school principals in Salmas City in the academic year 2022. The research sample consisted of 35 principals of different educational levels in Salmas City who were selected by census method due to the limited population size. To collect the research data, the Leadership Styles Questionnaire (Salzman Anderkulek, 1982), the Organizational Hypocrisy Scale (Kılıçoğlu, & Yılmaz Kılıçoğlu, 2019), and the Moral Literacy Questionnaire (Stefkovich, & Begley, 2017) were used. To analyze the research data, SPSS.26 software was used using Pearson correlation coefficient and multivariate regression using simultaneous method. Results: The Pearson correlation coefficient results showed a negative and significant relationship between leadership styles moral literacy and organizational hypocrisy (P<0.05). This study was thought to contribute to the educational administration, organizational behavior, and leadership literature by emphasizing which variables are negatively related to organizational hypocrisy and what kind of behaviors it can engender in schools. The results of multivariate regression showed that free-thinking leadership styles (13%), moral sensitivity (3%), and ethical reasoning (7%) explain the variance of organizational hypocrisy in managers, respectively. Conclusion: The study contributes to educational administration, organizational behavior, and leadership literature by emphasizing which variables are associated with organizational hypocrisy and what kind of behaviors it can generate in schools.

"Behind the Hypocrisy" is the title of a book by Dan Ariel. In this book, Ariel has tried to show by empirical evidence that "the simple rational model of crime" cannot properly explain our deceptive behaviors. According to this model, individuals in each situation are victimized according to rational analysis and cost-benefit calculation. The individual measures the profits and losses from committing the criminal act and measures it if the profits outweigh the losses. Ariel believes that cost-benefit calculations, along with our image of ourselves as moral people, determine the extent of our deception. Cost-benefit calculation calls for maximum deception, but we deceive ourselves so much that our moral image is not distorted. The factor that causes us to keep our moral image while being deceived is "storytelling. " Storytelling helps us to justify our deception and to escape some sort of conflict with conscience. In the present article, we have attempted to critique the author's claims while presenting a summary of the content of the book. Ariel's numerous experiments to prove his idea succeed in criticizing the simple rational model, but they are not sufficient to prove his model; However, some of his sub-claims have been well supported by these experiments.