نشریه اسلام و پژوهش های تربیتی
سال ششم شماره 2 (پیاپی 12، پاییز و زمستان 1393)

The present paper which takes a probing look at the Quranic approach to cherishing of values, examines the perception of Al-Mizan Commentary in this respect. The very values belong directly to education in cherishing of values. There are many instances in the Quran and transmitted traditions in which the question of values is directly dealt with and a judgment is made about them. Such values as "truth and falsehood", "garment of piety", "prayer", " Jihad", "faith", "polytheism", "a good word", "a corrupt word", "noble moral traits", "justice" and "the beauties of our sayings" are among the instances of such evaluation in the discourse of the Quran and traditions. Given this, this paper, using a descriptive-analytical documentary method, tries to expound the approaches used by the Qur’an to the question of values in Allamah Tabatabai's view.

Mystical and spiritual education together with the subjects of "knowledge of God", aim of "nearness to God and annihilation in Him", and specific methods of "intuition" are among man's most important educational aspects. Therefore, it is worth directing man's educational endeavors towards developing this domain, that is, man's spiritual and mystical transcendence. The aims of this domain (knowledge-seeking, love-seeking, obedience and being a godlike one) are based on the beings and non-beings in ontology, anthropology and epistemology. The achievement of these aims depends on oughts and ought nots and also requires methods and strategies drawn out from authentic religious sources and the sayings of the wayfarers who take this path. Using a descriptive-analytical method, the present paper studies the aims, principles and methods of mystical education.

The present paper seeks to present a critical review of the ontological foundations of Whitehead's process education by focusing on Allamah Tabatabai's views. Whitehead is one of the most influential philosophers in the West in recent centuries, so that his views have exerted direct influence on education and led to the development of process education. He could confront Descartes and Newton's mechanical conception and made further steps, preparing the ground for promoting a remarkable development in education by proposing the idea of fluidity n reality and interaction of God with actual beings. However, the ontological foundations of process education are open to several criticisms. In his view, actual beings are independent and a state of fluidity and their creativity is so excessive that it is too infinite to be limited even by God's will. On the other hand, as an independent being, God has eternal property, but it is a subordinate one; that is, God is in the state of perfection in His interaction with the universe. A review of Allamah Tabatabai's views show that he could not only make use of the positive results of process philosophy, but also have a clear conception of God and His relation with the universe, by resting on such ontological principles as fundamentality of existence and gradation of the being. This conception helps to provide strong ontological foundations for establishing the goals and principles of education.

The present paper addresses the question about "philosophy for children", abbreviated as "p4c", which is an educational program that aims at developing children’s power of thinking and reasoning. The research method is based on group research (the circle of research and seminary sitting) and seeks to train thoughtful, attentive, deliberately ambitious, conscious and God-seeking individuals. The term "philosophy" in this discussion is not used to mean philosophical beliefs and view; rather, it refers to another dimension of philosophy, i.e. the skill of philosophizing. Before elaborating on the issue, the concept of "philosophy for children" is defined and its aims and benefits are reviewed. Then, the necessity of implementing the project is explained. Since, according to the Holy Quran, man is demanded to think and Islam considers thinking as an act of worship, it is finally concluded that this project is in harmony with the goals and general spirit which governs Islamic education and can be considered as part of the Islamic educational system.

The present qualitative research, which aims at recognizing and explaining the Quranic concepts which correspond to the elements and components of curriculum, is mainly concerned with the goals, content and methods and the evaluation of education in the Holy Quran. In the Qur’anic educational system the aims of education are divided into two kinds: ultimate and central. In terms of the content, the Quran generally consist of a set of concepts, principles, rules, methods and techniques which contribute to achieving spiritual and physical education or nurture all human aspects, using such parameters like succession, continuation, moderation, expansion, unity and such educational methods as allegory, dramatization, observation, questioning, study trip, citing an example, admonition, reminding, and reasoning. Achieving this aim requires self-evaluation and external evaluation through trying, temptation, affliction, self-examination and self-watching.

The present is centered on a comparative analysis of the goals of moral education in the elementary level of the educational system in Japan and Iran with respect to the values governing the elements of curriculum. A comparative analysis method is used in this research. The comparative study of the moral education in the formal educational system in Iran and Japan can have the form of macro-analysis or micro-analysis. Some of the findings of macro-analysis show that the goals of moral education pursued by these two countries are very much alike in four areas. In Iran's curriculum, these areas are: one’s relation with one’s self, one’s relation with God, one’s relation with others and one’s relation with creation. In Japan's curriculum, they are: self-analysis, one’s relation with nature and having idealized views, one’s relation with others and one’s relation with group and society. Of course, in Iran’s curriculum, God has a pivotal role and the other areas are arranged according to this role. However, micro-analysis, which focuses on the study of every goal related to the moral education in the elementary level of the formal educational systems of these countries, is divided into three types, which are as follows: first, those goals which overlap each other; such as "the child is polite and kind" and "he/she works hard to achieve success"; second, those goals which are characteristic of Iran and are not detectable among the moral goals of Japan, such as "the child likes and observes Islamic veil" and "he/she forgives others for their ill-treatment"; and finally, those goals which are characteristic of Japan and not detectable among the goals related to the moral education in Iran, such as "respecting other cultures and holding people of other nations in high esteem” and "collaborative work and feeling a sense of responsibility".