تربیت اخلاقی

Humans live according to their beliefs and opinions; therefore, faith and heart beliefs play a fundamental role in human moral life. However, the important point is that not all religious issues and teachings play the same role in the lives and moral upbringing of individuals, and only some religious issues are very influential in this regard. Therefore, it is essential to find the influential points of belief on the moral education of individuals. Monotheism in Actions, as one of the important doctrinal teachings, has many educational implications, which have been stated in its place. Using a descriptive-inferential method, this paper has revealed the prominence and importance of this religious and doctrinal teaching through the typology of the verses of Monotheism in Actions in the Quran, and has explained the secret and mystery of the frequent attribution of matters to God Almighty and the wisdom of paying attention to this religious doctrine.

Philosophers have always been the most fruitful factor in the process of education with their educational opinions and their goals and objectives, as well as by challenging other educational thoughts, in a way that even today, for the appointment and selection of educational methods, some He accepted the philosophical foundations. The purpose of this article is to investigate the method of moral education in Imam Mohammad Ghazali's educational opinions.

The results of the study of Ghazali's educational opinions showed that the method of moral education from his point of view is 1- The principle of universality of education 2- The principle of the immortality of society 3- The principle of human rights 4- The principle of trimming the environment 5- The principle of responsibility 6- The principle of mutual influence on each other 7 - The principle of community-oriented 8- The principle of equality and equality 9- The principle of gradualness 10- The principle of individuality 11- The principle of activity.

Following the famous thinkers, Ayatollah Misbah considers the ethics to include moral education, but in his moral philosophy, he distinguishes between moral education and ethics. In his philosophy of ethics, he considers faith in God and belief in the resurrection to be the moral criterion, while he holds that the generosity of non-Muslims such as Hātam al-Ṭāʾī is valuable and will lead to a reduction in punishment. Considering that moral standard refers to the conditions necessary to reach the ultimate goal of morality, the generosity of Hātam al-Ṭāʾī as a non-believer should not have moral qualification and value; so what is the reason for reducing his punishment and what value can be considered for his generosity? With a new interpretation of Ayatollah Misbah's point of view in answering these questions, this research uses the distinction between ethics and moral education that are different at least in their aim, method, nature and criterion. Based on this distinction, the actions of infidels fails to qualify moral standards and lack moral value, while some of their actions may satisfy the standards and enjoy values of moral education. Ayatollah Misbah's view on moral education needs to be completed, and this article considers the criterion and standard of moral education as being the means for attaining nearness to God, and explains the goal of moral education in a way that the generosity of those like Hātam al-Ṭāʾī can enjoy the standard and value of moral education due to the goodness of the action.

One dimension of Imam al-Sajjād’s lifestyle is his approach to training and education. This research employs a descriptive and analytical method to explore the Imam’s techniques in morally educating individuals. It seeks to address a fundamental question: What were Imam al-Sajjād’s methods and practices in moral education, and how did he go about morally training individuals? Our study delves into the Imam's approach to moral training in three aspects: cognitive, attitudinal and emotive, and practical. In this moral educational style, the primary cognitive methods encompass elucidating the worldview and establishing moral values, enhancing the trainee’s awareness of moral doctrines, recounting moral stories, and addressing deviated sects. The emotive and attitudinal methods employed by the Imam in moral education involve kindness and affection, honoring the trainee’s character, observing their moods, providing encouragement and admonishment, engaging in preaching, and offering role models. Finally, the principal practical methods of Imam al-Sajjād in moral training include the purification of the soul, promoting what is right and discouraging what is wrong, expressing grief through weeping and mourning, and establishing religious seminaries.

Information and communication technology in opposition to moral and religious education is a challenging concept that is associated with different ideologies and prescriptive expectations. Understanding this importance, in this article, with a library approach, the explanation and relationship between moral and religious education approaches with information and communication technology was discussed. In general, the philosophical viewpoints about technology in the classroom, modernism, critical, and postmodernism, and the main approaches of moral and religious education were divided and discussed in three indoctrination, secular, and democratic approaches.

The moral and religious education approach of indoctrination was inconsistent with the philosophical view of modernism about technology, with the critical philosophical view of technology, and also this approach was inconsistent with the view of postmodernism. The approach of secular religious education was aligned with the philosophical view of modernism and inconsistent with the philosophical view of postmodernism. The approach of democratic religious education was aligned with the philosophical viewpoint of modernism regarding technology, with the critical viewpoint and the viewpoint of postmodernism. As a result, ethics, religion and technology can match and coexist with each other, because all three have attractive and stunning properties.

From Ghazali's point of view, the basic strategy for moral education of human beings is "acting against the opposite". But can such a solution help the moral education of humans in all scientific and practical dimensions? The purpose of this research is to find the answer to this question in Ghazali's moral opinions and evaluate its success rate. For this purpose, Ghazali's moral works and the criticisms made on him were examined with the documentary method and the descriptive, analytical and critical method. The results of the research show that the scope of the mentioned solution, in addition to getting rid of vices, also includes acquiring and strengthening virtues.Also, it is both the internal and external aspects of human being, and besides external methods such as imitation and imposing on the self, it also has an opinion on internal methods such as learning and increasing knowledge. The most important criticisms of Ghazali's method in moral education are: the imposition of his method, disregard for the teachings of Ahl al-Bayt, along with attention to the ancient Greek heritage and trust in Sufi teachings.

Considering the major role of textbooks in cognitive ability and increasing the level of reasoning and moral judgment of students, it is necessary to evaluate them based on the degree of reflection of the components of cognitive developmental moral education approach. Therefore, the aim of the current research is to determine the position of the components of the mentioned approach in the content of Persian textbooks.

The current research method is mixed, which was done with a combination of qualitative-comparative content analysis and quantitative content analysis methods. The statistical population was formed by the Persian textbooks of the first secondary school and the sample was the same statistical population. Therefore, all the contents of the mentioned books were studied in full number method. The content analysis checklist made by the researcher was used to collect the data and the Shannon entropy method was used to analyze the data.

Curriculum planners and authors, in compiling the content of the mentioned books, provided a suitable context and opportunity to create the spirit of correct judgment at developmental levels, handing over responsibility according to the level of teenagers' ability to understand and solve moral puzzles, and also to strengthen skills. They have not provided decision-making methods in the face of moral dilemmas in order to build values ​​by the learners themselves and achieve strong arguments using problem-solving methods.

The findings indicate a serious need to revise the content of the mentioned books based on the components of the cognitive development approach in order to cultivate the ability of moral cognition in teenagers and to improve the level of their reasoning and moral judgment through creating a situation. The issues are centered around moral dilemmas; Because the amount of attention to the components of the mentioned approach in the content of the mentioned books does not have a normal distribution.

One of the methods of teaching ethics, which has recently attracted the attention of researchers in the field of ethics and education and has a long history in Islamic teachings, is teaching through games, the main purpose of this article is to explain it in detail and examine the capacities and advantages of this method; With the difference that in this article, our focus is not on a specific type or case of games, but on the absolute of collective games that do not necessarily have an ethical design. Therefore, in this article, by using inference and documental methods and using library resources, after reviewing the background of indirect methods of moral education, the game is defined  and then, while enumerating a number of effective functions of the game in the moral improvement of the players, some advantages of this method over other training methods have been mentioned. Strengthening moral humility, balance between personal interest and collective interest, creating the capacity to win and finally the spirit of acceptance of failure are among the capacities of the game in moral education.

Philosophy for children is a modern curriculum in the course of the betterment of philosophizing and thinking for the children; this effort claims a new approach in moral education called "ethical inquiry". Liza's plan has good educational capacities for creating a sphere of caretaking creative and critical thinking, some of its principles do not match up with those of Islamic education, though. It is thus necessary to take into consideration the axiological principles of her plan in order to make use of its positive capacities. To do so, after their analytical survey of Liza's story (the story of ethical values of the plan) and its guide (ethical inquiry), the authors have brought out its axiological principles and then compared them to those of transcendent theosophy. The results show that moral education of transcendent theosophy stands on absolutism, realism in moral values, and meaningfulness of divine values. Such a moral system would determine a sphere different from that of Liza's plan of ethical inquiry with relativism in moral values, conventionalism in ethics, and meaninglessness of divine values. Of course, having maintained the principles of transcendent theosophy we can enjoy the positive capacities of Liza's plan remedying its deficiencies in the light of the comprehensive education of people who are perfect moral and God-seekers.

In his writings and theories, Kant refers to three imaginations, each of which has a clear definition and a recognized purpose, and which can be considered in their ability for general synthesis. three types of imagination are productive, reproductive, and creative.Based on the method of transcendental analysis, it is shown that there are necessary conditions in the relationship between imagination and ethics. In the first transcendental analysis, it was found that the necessary condition for the moral action of goodwill and the necessary condition for the realization of goodwill is creative imagination. In the second analysis, it was concluded that the necessary condition for the realization of the absolute is the power of imaginative imagination, and in another statement, it was concluded that the necessary condition for the Categorical imperative is the imagination. In the third analysis, it was found that the Categorical imperative is the possibility of the absolute possibility of using the imagination by a thought experiment.Based on the Deductive method, three Deductives were obtained. In the first philosophical Deductive conclusion, it was concluded that for moral education, one must cultivate the imagination. In the second Deductive conclusion was reached that for empathy or any kind of moral education in the sense of the Categorical imperative, one must cultivate imagination. In the third Deductive conclusion, it was concluded that the method of thought experimentation should be used to cultivate the imagination for moral education (moral imagination).

The growth of the ideas of Greek philosophers and the founders of the ethics of virtue in the context of Islam led to the formation of one of the most important approaches to the training of religious ethics, "philosophical ethics". In the contemporary West, the approach of " behavior training " as a new virtuosity, was able to be again considered by educational thinkers in the face of years of confrontation with the foundations of traditional education. This article, for the first time, compares the principles and methods of training of these two approaches with the common origin that have grown in two different contexts.
Although both approaches are comprehensive in the use of direct and indirect training methods, stressing to the position of all factors influencing behavior and many methods, this article has been able to provide their distinguish points in emphasizing extent of the effective factors in behavior and introduce principles, strategy and methods of The specifics of both approaches, the most important of which is the benefit of the philosophical ethics approach from the principles and teachings of the religion of Islam.

Paying attention to the field of moral education of children in the works of Khajeh Nasir al-Din Tusi is important. The most important source which explains childrenchr('39')s moral issues is the book of Nasiri ethics. In the second article of this book, i.e. house management and the policy of the family and children, Khajeh has discussed the education of children. He explains his educational method by considering the high and medium goals in educating the population. Explaining the virtuous approach, he states the refinement of the three faculties of lust, anger and reason as the goals of the educational mediator. The most important challenge facing this view is how to achieve these goals according to the age of the child. In the virtuous approach, the intellect achieves the intermediate goals of the moral education of children and leads them to happiness by moderating the three mentioned faculties. This article examines some of the Khajehchr('39')s strategies for operationalizing such concerns.

A morally educated person is a person who has control over his emotions and expresses them in the path of divine satisfaction, but this requires preparation and removal of obstacles; because moral education in the emotional dimension has two dimensions, negative and positive. In the negative dimension, the soul is adorned with emotional vices, and in the positive dimension, the soul is adorned with emotional virtues. According to mystics, first relinquishment, then adornment. Hence, the importance of emotion-oriented reformist methods in moral education can be understood. This article seeks to extract emotion-oriented reformist methods in moral education based on the view of Ayatollah Mesbah. Using a descriptive-analytical method this paper has been proposed based on Ayatollah Mesbah's notes, books and lectures. The findings show that in order to modify the reprehensible emotions in moral education, methods of prevention, neglect, warning, intimidation, and preaching can be used.

This study examines "the possibility of using psychiatric drugs to help human moral education". The study aims to help the difficult process of human education. The methodology of the study is library research of some new pharmaceutical achievements of psychiatry with a comparative view of moral education in Islam. The results of the study indicates the possibility of using psychiatric drugs to control some emotions and feelings that either cause the voluntary behaviors of human morality or are sometimes considered a moral act. One of the findings of the study shows that with the help of psychiatric knowledge and especially drug therapies, ethics scholars and educators can provide the ground for some moral changes that are difficult and even impossible under normal conditions.

The purpose of this study is to explain the importance of respect in moral education and analyze its impact on moral development in childhood. This research has used descriptive, analytical and inferential methods to analyze the Islamic and educational texts related to respect. The results of study shows that respect, because it creates a sense of worth, leads to the formation of a positive self-concept in onechr('39')s childhood. And positive self-concept is a factor in accepting moral values, being accountable to God, being law-abiding in society, and having courage and responsibility in adolescence and youth. To empowerment the educators and parents, based on the triangle of thoughts, feelings and behaviors, is the first stage of implementing the principle of respect. The most important abilities of educators are: having realistic expectation at the cognitive level; acceptance and positive emotion at emotional level; and positive interaction in developmental dimensions at the behavioral level.

This article sought to examine the influence of the need-based approach on educating the student ethics of female teachers of Bint Al-Huda Sadr campus of Farhangian University of Guilan in the second semester 2018-2019.

This research was conducted based on a quasi-experimental method with a pre-test and post-test design with a control group.

Most human abilities go back to Wisdom and Wisdom is not obtained except by acquiring knowledge. Human personality grows and evolves in all areas of existence in the light of acquiring knowledge and cognition. For this reason, Communities whose science and education have not developed in the required disciplines and fields cannot flourish. At present, ethics is considered as one of the necessities of the country's academic community and strengthening and growing the ethics of acquiring knowledge due to its impact on our scientific behavior in the stages of education, teaching, research and scientific services, is one of the requirements of the country.

The need-based teaching method was effective on strengthening and developing the student- teacher’s ethics.