نشریه اسلام و پژوهش های تربیتی
سال ششم شماره 1 (پیاپی 11، بهار و تابستان 1393)

The advocates of the eclectic approach to the philosophy of Islamic education, such as Killani and Khosro Bagiri in particular, first denied the positive approach to making use of the Islamic philosophy for compiling the philosophy of Islamic education. Then, stating that there is no escape from philosophy at all, they also denied the negative approach to Islamic philosophy. Searching for a third solution, they finally adopted the way of referring to philosophy as a method and structure”. First the present paper reviews this approach, and then it criticizes. In order to investigate the criticisms leveled by the above- mentioned group at the Islamic property of philosophy -which is the ground for their denial of Islamic philosophy- and see whether or not they are valid, the paper first addresses the question concerning the Islamic property of philosophy. Then, the eclectic approach is reviewed and criticized.

Determining the scope of human agents’ role in religious education has a major role in achieving the defined objectives of religious education. The religious elite are among the most important human agents that contribute to religious education. The educational, psychological and sociological studies on the elite and the analysis of relevant religious texts about the duties of religious scholars, regardless of the fact of the results confirming each other, determine the elite's role in religious education. At the first sight, one may think that the role of the religious elite in religious education falls in the province of knowledge but it extends to the behavioral, attitudinal and epistemological provinces. Due to their social function as good examples, the elite have an influential role throughout the practical process of religious education, and because of their prominent position among the other factors of religious education they have a leading role in religious education.

Using a descriptive - analytical approach, the present paper expounds the main issues of epistemology in peripatetic philosophy and comes to a conclusion about its educational implications. The epistemology of peripatetic philosophy is a coherent and methodical system which combines the issues about psychology with angeology in two falling and rising patterns, and makes explicit combined rational explanations of different issues, such as the nature, kinds, hierarchy and sources of knowledge. Such explanations provide the necessary bases of extracting the educational implications, which follows that the connection with active mind can be regarded an important educational goal. In addition to achieving this goal some intermediary and longitudinal objectives, such as developing the outer and inner senses and intellectual faculties will be attainable. Furthermore, achievement of the above-mentioned bases and goals can contribute to realizing some implications about the principles, methods and curriculum. Due to the fact that these implications are drawn from the Islamic approach, they can be of great importance in designing religious curricula.

Among the cognitive subjects of interest to educationist and philosophers is moral education, to which special emphasis is given by in the principles of education and educational system in Iran. This paper aims at presenting a comparative study of the indications of the moral education of Farabi and Locke and examining the compatibility of the points of similarity between their views and principles of education system in Iran and the encounter between this compatibility and the concept of emancipating truth reflected in Rory's view. Using a descriptive-analytical approach based on deduction, the authors of this paper investigate the degree of compatibility of the views of Farabi and Locke with the educational foundations in the national document of education in the light of a contrastive study of their views about moral education. This paper also draws on Rorty's concept of emancipating truth, and compares it with the views adopted by Farabi and Locke about moral education. Finally, the authors conclude that the idea of emancipating truth proposed by Rorty is inconsistent with the views adopted by Farabi and Locke or with the aims of the educational system of Iran, because Rorty rejects the idea of human salvation, which constitutes the real welfare or emancipating truth.

The status of the learner in the educational system of human civilizations has received special attention. This issue is expounded in the context of great educationist's views or the educational prerequisites to the formal philosophical schools, and sometimes, in addition to the attention given to the new philosophical and intellectual schools, special attention is given to the political, social, cultural and economic foundations of the existing systems. Using a descriptive-analytical approach, this paper first investigates, the lifestyle of the learner in modern Islamic civilization including the different educational aspects. Then, it makes explicit the views of contemporary western thinkers. The findings of the present research show that the progress and dynamism of the learner, as the cornerstone of education and which is consistent with the developments of the new age, is one of the concerns of these civilizations. Conversely, because there is difference between the theistic and human-based views of these two civilizations, they have differing views regarding the learner. Therefore, although the learner thinks that the scientific types of education in the two aforementioned civilizations are the same, they are entirely different is as far as beliefs, behavior and morals are concerned.

The present paper reviews the methods used by the Holy Prophet (May the blessing and peace of Allah be upon him and his progeny) in his encounter with those who denied his rights. The Noble Quran introduces the Holy Prophet as good example, which means that his lifestyle provides a helpful guidance on encountering the offenders in Islamic society. To this end, the Holy Prophet's biography and lifestyle which is not based on a complete understanding of Islamic sources, shows that the Holy Prophet's primary aim was to attract people to Islam to the maximum. The Holy Prophet's attitude varied according to the different conditions. Therefore, he dealt with the offenders on the basis of the principle of "mercy" and considered "forgiveness" as a means for achieving this principle.

The present paper deals with family and control of youngster's modeling, one of the contemporary social issues. Youngster's modeling manifests itself in the form of fashionism, contact with abnormal social groups, tendency towards transient norms and weakness in family relations. Parent's early reactions towards their children go from one extreme to the other. They sometimes become strict and behave outrageously towards the youngsters and sometimes become so permissive that they see neutral about their destiny. The proper way is that the parents manage and organize youngster's modeling, taking into consideration their age and social conditions using influential educational policies. This paper proposes two macro-policies: "modeling management by maintaining association with the youngsters" and "modeling management through sympathizing with youngsters". These policies are the outcome of a study of Quranic verses and traditions and a review of family background.