mohammad-reza shamshiri

The present study aims to design and validate an educational model of tolerance and forbearance based on the Quran and Nahj al-Balagha. This research was conducted using a qualitative methodology with a classical grounded theory approach. The research domain includes all Quranic verses and passages from Nahj al-Balagha, encompassing letters, sermons, wisdom statements, and others. The analysis of the research domain was conducted gradually based on relevant keywords, with an emphasis on appropriate Persian and Arabic terms such as tasahul, tasamuh, sahla wa samha, al-tashil, al-taysir, al-tasahul, al-suhula, ease, leniency, gentleness, moderation, and kindness, and continued until theoretical saturation was reached. A library-based method was employed to examine theoretical and research backgrounds, utilizing note-taking as the primary tool. Reliability, credibility, and dependability criteria were ensured to achieve alternative measures of validity and reliability. Data analysis was conducted using the Glaserian method, incorporating open, selective, and theoretical coding. The findings introduced the educational model of tolerance and forbearance within four educational dimensions: doctrinal and devotional; instructional and developmental; social relations; and individual ethics. These dimensions encompass key categories, including tolerance and forbearance in legislation and lawmaking, tolerance and forbearance in the domain of religious invitation, acknowledgment of prophets and divine scriptures, education based on tolerance and forbearance, tolerance and forbearance in social interactions, tolerance and forbearance in dealing with opponents, tolerance and forbearance in governance and administration, and ethics based on tolerance and forbearance. This model provides the groundwork for divine-oriented human development and the cultivation of a gentle disposition.

The purpose of this article is to explain the quality of creation and examine the essence of space-time based on Sadra'i philosophy and its comparison with physical propositions. The present descriptive-analytical article explores two issues. One is from an epistemological point of view, and the other is from an ontological point of view. The first looks at the true essence of space-time from Mulla Sadra and Einstein’s point of view in terms of ontology. The second explains their opinions on the essence and objectivity of space-time from an epistemological perspective. Finally, findings showed they believed scientific propositions are not practical and perceptible in terms of epistemology. Indeed, having good mathematical and rational perceptions of space-time is necessary to explain its structure and essence. According to this research, space-time is created from primary matter and is a kind of secondary monster or fundamental particle, and the reason for its expansion rate is its intrinsic movement. So, dark energy is the essence of space and time. Because, in the first place, space-time is imperceptible in nature, and secondly, imagination-driven mathematical perceptions and rational perceptions resulted from cognitive faculty are more accurate than sense perceptions. However, when it comes to ontology, cosmologists have not yet developed any justified priori or posteriori model about the true nature of space-time. Though, according to Mulla Sadra’s bases, space-time is a type of secondary matter completed from the primary matter mode; furthermore, he believed space-time has its origin in the cosmic primary matter.

One of the fundamental topics in the field of Quranic interpretation is the discussion of the "historicity of interpretation" of the Quran. In recent years, Islamic scholars have increasingly focused on the issue of the "historicity of the Quran." A less-discussed aspect in the discourse of proponents of this theory is their concern about Muslims' neglect of emerging global issues and their understanding of Quranic verses solely within the context of their revelation. Martin Heidegger, a phenomenologist philosopher, has reflected on the historicity of interpretation through his unique perspective on the question of "being" (wujūd). For Heidegger, being is a dynamic and progressive cycle that resists stasis. However, being can only be understood through "humanity," as humans are the sole questioners of being and are inherently dynamic and transcendent as historical beings. From a phenomenological perspective, the "historicity of a text" can only be explained in light of the "historicity of its interpretation," as a text reveals its meaning solely through interpretation. Since interpretation is a product of human understanding, comprehending the historicity of interpretation is inherently tied to recognizing the "historicity of the interpreter." This study aims to explore the issue of "the historicity of Quranic interpretation" through a phenomenological lens. Using a descriptive-analytical method and emphasizing Heidegger's philosophical-ontological framework, it examines the role of the interpreter's historicity in shaping interpretive historicity. From an ontological standpoint, this issue can only be resolved when interpretive historicity aligns with an analysis of the historical dimensions of the interpreter's being—namely "facticity" (waqiʿiyyah), "everydayness" (yawmīyyah), and "projection and possibility" (ṭarḥ wa imkān).

The legislative miracle of the Quran is one of the content miracles of the holy Quran that some interpreters have emphasized. In the common and older definition that has been discussed in the definition of the types of miracles, the legislative miracle is defined as »the collection of rules and laws of the holy Quran in the individual and social fields of human life to the extent that is a sign of the divine nature of the Holy Quran that neither can be violated, nor it is possible to issue it from an uneducated person«. This article aims to, after criticizing and reviewing some point of views presented on the legislative miracle of the Quran, with a new definition and approach that presents about the legislative miracle, to show that the Quran's legislative miracle is not only for issuing such laws from an uneducated person, but also this type of understanding causes the miracle of the Quran to be reduced. Therefore, by passing of the indulgent definitions of legislative miracles in the writing of Quran scholars, the author's intention from legislative and educational teachings is to take a new look at the relationships between the knowledge and the laws of the Quran and their role in the durability and promotion to the level of miracles. In this research, we find out that the reason for the legislative miracle of the Qur'an is the creation of a network of Quranic knowledge, which manages all human problems to the end of human life, from small to the large, and has characteristics such as being comprehensive, eternal, and variable, and this collection of knowledges has characteristics such as being continuous, interwoven, dynamic and changing over time, having a general plan in all aspects of human life and being general, community-oriented and inclusive. The meaning of knowledge in this article is all the teachings of the Quran, including ethics, historical laws and propositions, and among these, and the apparent contradiction that was discussed among the stated attributes about the Quran's educational collection can be easily summed up and resolved which has been dealt with in the text.

This study aims to identify the educational and developmental realm and determine its educational components based on the model of tolerance and forbearance derived from the Quran and Nahj al-Balagha. The study was conducted using a qualitative approach, employing the grounded theory methodology for model design. The research domain included all verses of the Quran and sections of Nahj al-Balagha, including letters, sermons, proverbs, and more. The analysis of the research domain was carried out gradually based on keywords and recurring words related to the topic, with a focus on appropriate Persian and Arabic keywords such as tasāhul (tolerance), tasāmuh (forbearance), sahla (ease), samha (leniency), al-tasīr (facilitation), al-tasāhul (tolerance), al-suhūlah (simplicity), āsnī (ease), ‘afw (forgiveness), līn (gentleness), mudārā (tact), and soft-heartedness. This process continued until theoretical saturation was reached. For reviewing theoretical and research backgrounds, a library-based method and note-taking tool were employed, ensuring the fulfillment of alternative validity and reliability criteria based on trustworthiness, credibility, and dependability. Data analysis was conducted using the Glaserian method (open, selective, and theoretical coding). The findings presented the model of tolerance and forbearance in the educational and developmental realm, incorporating four educational domains: faith and worship, education and development, social relations, and individual ethics, all aimed at the nurturing and development of humanity. Based on the findings, the educational and developmental components of this model include: advice with a focus on tolerance, gentle counsel through storytelling, flexibility in educational methods, nurturing the educational environment, introducing a model of gentleness, and teaching with love. These components can serve as a new guide to transform schools into beloved places, fostering an atmosphere of affection.

 Children are a particularly vulnerable group, and mothers' knowledge and awareness play a crucial role in fostering their developmental progress. Insufficient knowledge of the cognitive, emotional, and social aspects of child development may lead to a decrease in parental self-efficacy. This study aims to investigate the effect of a family-centered empowerment model on mothers' self-efficacy regarding the growth and development of toddlers. 

This quasi-experimental study was conducted in 2022 at Amir Kabir Hospital in Arak. A total of 72 mothers of hospitalized toddlers were selected and randomly assigned to either a control group (n=36) or an intervention group (n=36) through block randomization. The control group received standard hospital care, while the intervention group participated in a five-session, family-centered empowerment model program, with each session lasting 60 minutes. Data were collected using demographic questionnaires and parenting self-efficacy assessments, administered before the intervention, immediately after, and one month post-intervention. Analysis was performed using SPSS version 26, incorporating both descriptive and inferential statistics.

The results showed that the mean self-efficacy scores before the intervention had no statistically significant difference between the two groups (P=0.416). However, post-intervention, the mean parenting self-efficacy scores demonstrated a statistically significant difference between the groups (P<0.001). Additionally, the mean parenting self-efficacy scores measured one month after the intervention also showed a statistically significant difference (P<0.001).

The family-centered empowerment model significantly improved mothers' self-efficacy. It is recommended as an effective approach for improving the management of children's growth and development.

One of the recent developments in the science of investing is the emergence of behavioral finance. Behavioral finance at the micro level examines investors' reactions to false reasoning and cognitive errors. Financial fallacies that result from incorrect reasoning can affect the judgment of financial analysts. Therefore, the purpose of this research is to investigate the impact of financial fallacies on the judgment of financial analysts.

The method of this research is a descriptive-survey. According to the test of research hypotheses through one-sample Student's t-test and based on G*power software, 200 financial analysts were selected as the study sample. The tool for collecting study variables is a scenario-based questionnaire. Using theoretical bases, 22 financial fallacy were selected.

The results of the study indicate that, in general, financial fallacies do not affect the judgment of financial analysts. However, the gambler's fallacy, hasty generalization, false dilemma and retrospective determinism have a significant impact on the judgment of financial analysts.

Based on the findings of the current study that there are no financial fallacies, capital market participants can trust the arguments presented by financial analysts.

This study analyzes the relationship between the unusual recitation of fi mawāsim al-ḥajj and the permissibility of trade and business during the days of Hajj in verse 198 of Surah al-Baqarah, also analyzes the Persian and English translations of this verse and examines the differences in interpretations. In ancient Persian translations, such as the translation of Atiq Neyshaburi and several contemporary translations, Persian interpretive explanations such as “dar safar haj”, “dar hengām haj”, “dar asnāye haj”, “dar mousem haj”, “dar haj” are seen; however, these explanations are not found in other contemporary translations. Some narratives, using the words “qara’ va qirā’ah”, have considered “fi mawāsim al-hajj” to be the recitation of the companions. Other narratives consider this phrase to be merely an interpretive explanation. Some commentators have also considered this recitation to be a type of interpretation. By using the descriptive-analytical method and comparing the meaning of the common recitation and the recitation of the companions, it was found that this unusual reading in the chain of speech has an explanatory role and removes ambiguity from the prohibition of trade during the Hajj period, and by reducing the meaning, it emphasizes that during the special days of the Ḥajj, trade does not conflict with the worship of the Ḥajj. The results of this research can help translators in choosing more accurate translations.

The basic emphasis of the educational discourse on the theoretical foundations of the fundamental transformation of formal and public education in the Islamic Republic of Iran is the attainment of a teacher and mentor far from Hayat- Tayyebeh. the purpose of this article in the first step was to extract the components of Hayat- Tayyebeh based on the Holy Quran and the narrations of the infallibles. if we believe in the Islamic curriculum and consider it as one of the new concepts and areas in the field of curriculum studies, this study, after examining similar and numerous concepts, has paid attention to the concept of Hayat Tayyebeh as the central concept and as the hard core of Islamic education and its result. in this research, first, using the method of relational content analysis, the dimensions and components of Hayat_ Tayyebeh in the Qur'an as well as the sayings of the infallibles have been analyzed, and after classifying and discovering these dimensions and based on it, implications for education have been extracted. based on the findings of this study, relying on the principles of education based on Hayat-Tayyebeh, planners of the educational system will be able to draw goals, content, teaching methods and educational evaluation in order to lead students to Hayat- Tayyebeh and benefit from it.

Fostering a spirit of joy and hope in society, with its diverse benefits, leads people to exert efforts with multiplied energy, resulting in comprehensive progress in various fields. The question now arises: how can we create and enhance enthusiasm and hope in society? This research, using a descriptive-analytical method, examines verse 7 of Surah Ibrahim, revealing two divine traditions related to the effects of gratitude and ingratitude for blessings. The spirit of gratitude and avoidance of ingratitude are indispensable factors in creating and elevating levels of hope, happiness, enthusiasm, effort, self-esteem, and positivity. The goal of this research is to demonstrate that the divine traditions in this verse, considering their characteristics, convey a message that can significantly contribute to cultivating a general culture based on them, playing a substantial role in fostering gratitude and avoiding ingratitude, consequently spreading joy and hope in society. Following the definition of traditions and an examination of their characteristics, the existence of two traditions in verse 7 of Surah Ibrahim is established. Subsequently, the impact of each feature of these two traditions on the development of a spirit of gratitude and avoidance of ingratitude is explored. The influence of this spirit on creating joy and hope is then highlighted. Finally, inspired by the Quranic cultural approach, the general cultural process based on the message of this verse is elucidated.

The question of creation and consequently, the Creation ex nihilo, One of the challenges philosophers and theologians has faced throughout history. The purpose of this study that conduct a descriptive-analytical study, is analyzing, adapting, and examining Aquinas and Mulla Sadra's views on how creation and rationality or revelation of creation ex nihilo. In this article, it becomes clear that Aquinas, while not accepting the reasons of philosophers and theologians on pretermits and temporal emergence universe, He also considers the intellect of reason to prove the inherent existence of the worldly and infirm. He acknowledges that it is only on the basis of revelation and religious doctrine that one can be judged to have inherited a lack of substance. On the other hand, Mulla Sadra is concerned with religious teachings and according to its rational basis, such as the essence of existence and the essence of substance, provides the rational proof of the temporal existence of the universe (in a specific sense).  Upon comparing theories of these two thinkers, one can refer to existential authenticity and the fact that in the Sadrian and Aquinas system, while God is known as Pre eternal, the existence of the world of possibility is also defined without any idea of time, leading to a nihilo The obvious difference between these two thinkers can be attributed to the changeability or non-changeability of substance of the first universe. Mulla Sadra, citing the verse" Every day is in a state" (All Yom Hova Fe Shan) considers divine grace so continuous and inseparable from God that the idea of beginning to be created in real or imaginary time is eliminated

The description of the quality of creating and developing the material world tends to be based on a priori theories rather than a posteriori equations because it is impossible to describe cosmic phenomena by a priori experiences; therefore, to outline a comprehensive model, its geometry is first founded on a priori model, derived from ontological and epistemological basics, while it is then explained by a posteriori equations. This study used Sadrai’s works using an analytical-descriptive method to answer this research question: How is the quality of creating and developing the material world? It was concluded that the material world was created by a prima materia, which is an existential concept from an analytical viewpoint while being physical for all elements from an essence viewpoint, as it is created in an evolutionary form, with the nature of the truth being a detailed existence. An evolutionary prima materia goes through various states. They are formed due to their intrinsic movements, manifest a form of themselves and become a type of secondary matter based on time incidence, with each type combined together for their intrinsic movements, thus manifesting combined physical forms.

Hayate-Tayebeh means the kind of life that meets the physical, spiritual, scientific and practical needs of man. The principles of the theoretical foundations of Hayate-Tayebeh are explained in the Holy Quran and Ahl al-Bayt (as). Teachings. The aim of this article is to extract and understand the educational principles of Hayate-Tayebeh based on the Holy Quran and Ahl al-Bayt (as). teachings. In this research, using the method of content analysis, the educational foundations of Hayat Tayyeba in the words of revelation, namely the Holy Qur'an, as well as the words of the innocents, were analyzed and after classification and open coding, a central and selective analysis was carried out. The scope of the research included written documents in the Quran and Islamic narrations about the Hayat Tayyeba, which were investigated in the form of targeted sampling. Based on the findings of this study, relying on the foundations of education based on Hayate-Tayebeh, the educational managers and educational system and planners will be able to form and perform the principles and goals of education. and organize the method and curriculum accordingly.

The purpose of this study was to identify and explore educational leadership strategies in the conduct (Sira) of Imam Mohammad Baqir (AS) based on the prior model of Wisdom, Intelligence, and Creativity Synthesized (WICS). The method of this research is a qualitative type of historical content analysis as a case study in the educational leadership of Imam Baqir (AS), with a documentary method and its interpretive approach with the aim of practical applications in educational leadership in the education and higher education system. After examining the validity of historical documents about the life of Imam Baqir (AS) regarding educational leadership and carefully studying the required information and taking notes from first and secondhand sources, as well as consulting with experts and professors, first 55 strategies and finally 21 main strategies of educational leadership were summarized based on research principles and concepts. The findings of this study can solve some of the needs of educational leadership in the field of behavior and personality of an educational leader in the present age especially in Islamic societies.

God Almighty puts all His servants to the test and affliction on the basis of individual, social, and political status. Meanwhile, the exams of the prophets are different from others according to the individual, spiritual, political and social personality and understanding and knowledge of the prophets. The present study is a descriptive-analytical method based on documentary and library information with the aim of examining the moral, political, and social analysis of the divine prophets from the perspective of monotheistic religions and seeks to examine the divine prophets as part of human society. Each of them has always been subjected to severe divine tests in various dimensions and cases, and this is an issue that each of the monotheistic religions has reflected in its religious books. The findings of the research indicate that God exposes the divine prophets to test and affliction for their growth and development, obedience and pure obedience, raising their dignity, remembrance and admonition, and the formation of a desirable political system in society. Has set.

Using a descriptive-analytical method, this study seeks to find the interaction between wisdom and religion based on the causality proven in the philosophy of Ibn Sina and Malebranche. These two philosophers, with a God-oriented view, sought for presenting a causality under which a divinity compatible with religion has been proven, illustrating a rational picture of the world that is compatible with religious principles. At the apex of Ibn Sina’s world, it is God who is the cause of the causes, and at the length, there are the second causes that play roles in a chain of causes and effects. Malebranche reduced the causal relations to a kind of sequence of phenomena. Occasionalism is a unipolar causality, on one side of which, there exists the omnipotent God as the real cause, and on the other side, there is an inanimate and ineffective matter. Malebranche attributed all the effects and impressions of the world to God. Malebranche’s God-oriented perspective and his direct attribution of man’s volitional action to God made him oriented toward determinism, opening the way for extreme empiricists such as Hume. Conversely, under the proof of abstracts, active intellect, and the Ten Intellects (longitudinal order), Ibn Sina recognized the free will of man and considered man’s will to be effective.

One of the most important factors of desire and attraction towards sincerity is to know its features and characteristics and also to remove the obstacles that can hinder the path to achieve this great moral virtue. And what greater and greater virtue can be enumerated than sincerity, which the Commander of the Faithful (pbuh) mentions as the perfection of monotheism. And unfortunately today we ignore this valuable virtue in its deep and valuable sense. Sincerity at its high level, which Allameh Mohammad Taghi Jafari mentions as value sincerity, and the cause of very valuable consequences that flourish and actualize the highest moral talents of human beings, and will be the source of works and blessings in human beings that lead them to Reasonable life guides and its effects can be crystallized in the direction of human exaltation in all moral aspects of human life. Investigating the positive and constructive consequences and effects that grow human beings in the path of building and elevating human personality and fertilizing the essence of human superiority. Value will be created in human beings and also the factors that from the point of view of Allameh Jafari can be considered to prevent the achievement of sincerity. It is in the mind of Allameh Mohammad Taghi Jafari.

This study aims to examine the theoretical foundations of right and duty in the thought of Kant and Habermas, two German thinkers of the eighteenth and twentieth centuries, and the educational implications derived from those foundations.Method of this research; In terms of research and practical purpose and according to the type of data used, it is of historical-analytical and argumentative type.Findings of the research show that Kant and Habermas's legal views are influenced by two social and epistemological contexts, and these two views - the first of which focuses on highlighting the role of the subject (mind) in cultural, social, political and legal developments, and the second It focuses on the subject's interactions with social factors, in response to the needs of their time. The educational implications of the views of these two are presented in exactly the same context. The results of this study showed; During the comparison and discussion of these two systems of thought, which consider both human intellect as the only refuge for the development and realization of intellectual and institutional modernity, we will try as much as possible to discuss the issues raised, especially in the field of education and culture and territorial conditions. We Iranians should also be expanded to benefit from the issues raised both for a better understanding and possible use for the Iranian education system.Keywords: Kant, Habermas, Right, Homework, Education

According to Rorty the problem of our philosophical tradition to be the Platonic notion that man has the Glassy Essence by which we reflect the world around us, and this view of man results in the duality of mind and body, and ultimately the separation of human from the world. This paper is a descriptive method and content analysis and the main issue of this paper is how the nature of man and the world is described in Rorty's thought which leads to monism and Mulla Sadra's critique on what basis. The findings of this study indicate that in Rorty's Non- reductive physicalism, all lines between human and the world are removed and only the causation is established, which is a materialist view of man and the world. But Mulla  Sadra does not accept the dualism of body and soul on the basis of the principality of existence, substantial motion, the gradation of being, and finally with theory of ”Theophany”, and assumes a kind of human existential relation with the universe where the soul is nothing but the perfected body and the body is the cheap of soul.

Philosophers have placed theology among the theoretical wisdom alongside physics and mathematics, and have been waiting for its emergence in the field of practical wisdom. Experience shows that the theoretical field does not necessarily lead to action. The purpose of this paper is to address the issue that what is in the field of theology, both theoretical and practical, will be implemented only when it has already implemented some requirements properly. In this paper, which has been done with an intra-religious approach and with a descriptive-analytical method, using phrases from the words of infallibles, the world is presented as a field of action, the Qur'an as a beacon and the infallible guardian as the criterion and standard for actions in life. Despite the similarity of these components, the relation of human beings to each of them is proportional to their existential order in terms of epistemology. As a result, reaching the standard morality is dependent on piety and adherence to the infallible guardian. Being immersed in worldly concerns, following whims and lusts, being pleased with the world and having confidence in it, will prevent them from reaching that position. Getting out of this dilemma, turning away from the world and trying to promote the existence, approaching the position of the companions of the Right Hand and those close to the Divine Gate can be attained by following the instructions proposed by The lord of the pious.

Imam Khomeini, tried to present a model of Islam and Islamic rule, an oppressive, epic and justice-based school, relying on his mystical thoughts. The Islamic Revolution of Iran was an ideological revolution in which religion was considered the same as politics. This ideological transformation is the beginning of the Imam's path to reach a world full of light and purity and to remove the world from filth and darkness. This article has tried to use a descriptive-analytical method while paying attention to Imam's mystical principles in the formation of the Islamic Revolution and the formation of the Islamic government, and what is the role of Imam Khomeini's mystical ideas and thoughts in the modernization of Islamic civilization on a global scale? In this way, citing his views on Islamic civilization and the universal view of Islam in establishing the rule and requirements of the Islamic civilization-building thought, it reaches the point that the Islamic Revolution of Iran was a prelude to the revival of modern Islamic civilization in the late Imam's lofty thought. If the requirements are met, it has the power and capacity of transnational supply and can be the basis for the world government of the Imam Mahdi.

This study analyzed the artistic forms of religion in Hegel’s aesthetics and its educational implications. First, the relationship among art, religion, and philosophy and their positionin Hegel’s aesthetics were discussed. Then, the artistic forms of religion in Hegel’s aesthetics were explained, and finally, educational implications,which can be used in the educational system,were deducted from the discussion.This study used purposive sampling and Frankena's deductive model.In this model, first, the educational principle was deducted from the ultimate goal andrealistic basic proposition. Then, the educational principle was deducted from the principle obtained from the previous deduction and realistic extensional proposition.The study scope included Hegel's books and other sources and studies conducted on the concepts and theoretical foundations of Hegel’s aesthetics and its educational implications.Findings showed that expressing the most profound intrinsic values of any civilization and revelation of the absolute idea are among the basic goals of aesthetic education deducted from Hegel's views. Achieving these goals involves using such principles as the manner of expressing the intrinsic values of any civilization corresponding to its historical period. The manner of artistic, religious, and philosophical expressions and their relationship with one other play a part in achieving the said goals and principles.Leading man toward perfection and the ultimate truth are among other major goals of Hegel's aesthetic education whose principles are propagation and transmission of religious values, which are achieved through different methods such as using classical and symbolic art forms to express religious values.

Philosophy for children is a trend whose most common approach is that of Matthew Lipman, which focuses on increasing logical thinking skills. Lipman’s thought is more comprehensible in analytic philosophy, but restricting this program to the growth of rational reasoning and thinking alone is not compatible with Heidegger’s view of philosophical hermeneutics, which places philosophy on a hermeneutic basis. Heidegger aimed to open a new way in philosophy based on efforts to understand the meaning of existence through hermeneutics. That being said, how can a hermeneutic reading of a P4C program be presented in the light of Heidegger’s thoughts? The present study attempts to examine and analyze the P4C program from the perspective of Heidegger’s philosophical hermeneutics in terms of “understanding” and “thinking” as the two main components of this program. To achieve this goal, the analytical-inferential research method has been utilized. Based on the theoretical foundations of Heidegger’s philosophical hermeneutics, a model was proposed that indicates how understanding and thinking occur in this program. The results of this study show that under Heidegger’s views, theorizing, researching and planning for the P4C program will have an ontological, thought-oriented and questioning nature.

The purpose of this study was to collect and analyze John Dewey’s ideas on education and ontological aspect of human’s life. A descriptive analytical method was used for data collection in the article. the content of study was the document’s that reflect the Dewey s idea about ontology and Anthropology. an attempt is made to focus on Dewey’s notions on education with an emphasis on experience, principle of education, principle of experience, principle of change.

Enlightenment, in Kant's philosophical system, focuses on the future in which, man can attain his essence, that is to say, his freedom and the maximum efflorescence of talents; the same talents nature or divine providence has given him. Under this perspective, the direction of reason throughout history has been focused on the growth of man toward the will of nature; a desire the nature through the same channel achieves which is culture and civilization of human societies. In this ultimate idea, the entire history is the history of man's step-by-step movement toward freedom, rationality, and morality in the form of a socio-civil system in which, man demonstrates his nature with civil participation, control of war, and the growth of education and culture hence, the idea of ​​unity is embodied. This article tries to show how Kant uses Rousseau's main idea based on ​​the need to change man’s secondary nature in accordance with nature’s will in both legal-civil system and education system, and reviews Rousseau's revolutionary plan in the framework of his theory of intellect.