education

Philosophy seeks to analyze things with a rational framework that can give a justified face to human behavior. Of course, the appropriate type of behaviors can be explained and described by assigning them to ethics and output called ethical behaviors. With this approach, rational reasoning and accurate presentation of issues in accordance with reason can be a way to achieve ethical behavior, which according to Richard Mervyn Hare requires receiving some principles as a default or at least accepting them. What can help moral actions and lead to it is education based on rational teachings and based on the rule of generalizability, universality and advice, which is based on descriptionism and forms the foundations of Hare's moral philosophy. Referring to how to teach and adhere to it in his philosophical system, he introduced indoctrination, practice and skill as his central model, which will eventually lead to habit in moral characteristics along with advice.

The requisite of effective education in theology courses is to know the areas of human beings and the goal is to reach the ultimate perfection of the teacher. This research, with a descriptive-analytical method, showed, from the view of Nahj al-Balagha, a theological instructor in order to educate a person who believes and is committed to God and others, he must have different characteristics and areas in terms of belief, worship and ethics;  political and social;  science and technology;  economic and professional;  biological and physical;  aesthetic and artistic.  Imam Ali (a.s.) has explained the needs of man with a multi-dimensional perspective.  Education and training for the realization of good life should be based on these six areas;  In addition, in a quantitative comparison, it was determined the religious, worship and moral areas;  Also in this field, the component of moderation (moderation in attributes and verbs); has the highest average.

Lullabies have a long history in Iranian culture and are seen among various Iranian ethnic groups. These folk songs are usually sung by mothers to their children and contain various messages, including the retelling of moral and educational teachings. On this basis, lullabies are one of the main manifestations of the transmission of morals from one generation to another, through which the process of moral education is indirectly carried out. In the present study, relying on library resources and descriptive-analytical methods, the main moral concerns of mothers expressed in lullabies for young children are examined and explored.

The main moral messages explained by reading lullabies are: "Expressing love for the child; as a moral-emotional teaching"; "Supporting each other with an approach to the family institution"; "Anti-oppression and condemning the oppressor"; "Condemning apostasy as a moral category"; "Helping others". It seems that mothers have tried to bring their individual and social concerns into the form of lullabies and, by influencing the subconscious of their children, familiarize them with a number of moral and humanizing topics from an early age. Another point is that, considering the extensive reflection of morality in most lullabies of Iranian ethnic groups, it seems that these songs have two main functions: lyrical and educational.

Proverbs are considered the most popular literary form. Proverbs are considered one of the sub-branches of folk literature that play a significant role in understanding the author’s meaning. The aim of this research is to extract and prove the educational-moral themes and virtues of the book of Proverbs and Sayings of Dehkhoda. Themes such as reasoning and logic, knowledge acquisition, fate and destiny, contentment, rationalism, effort and effort, self-improvement, advice, role modeling, seizing opportunities, reputation for good name, contradiction, praise, listening skills, certainty and confidence, questioning, writing, thinking, humor, and being criticized are among the most frequently used themes in Proverbs and Sayings of Dehkhoda. Many proverbs are formed to teach a moral-literary point; when features such as brevity, simplicity, fluency of words, as well as the language of the alley and market are combined with proverbs, their impact on the reader is doubled. Considering the importance of proverbs in the Persian language, Dehkhoda set out to collect them and compiled a treasure trove of proverbs and sayings that is unique in its kind. This research, using an analytical-descriptive method, examines twenty educational-moral virtues in Dehkhoda’s Persian proverbs and sayings.

The results of this research, which were formed in response to the question of the role and function of Persian proverbs in teaching and promoting educational and moral virtues, show that firstly, the importance of educational-moral teachings among our ancestors, and secondly, proverbs, with their simplicity, communication, circulation, and brevity, have played a very effective role in the development and development of the pursuit of virtue.

In this article, we try to show the place of religion and religious attitude in Nel Noddings's educational system. In Noddings's philosophy of education, which is based on the theory of "care" or his ethics of care, the relationship between the teacher and the learner are based on the principles of his ethics of care, and therefore the religious field in this relationship is always open to both parties. Noddings believes that teachers and students in schools should freely discuss religion because schools are a place where one should practice moral behavior along with tolerance and tolerance towards others. In other words, schools are the starting point for building a democratic person. Therefore, according to Noddings, the social goal of education, which is to raise a democratic person, recommends tolerance and tolerance in the educational system in religious discussions in schools. Therefore, in this article, we try to show that according to Noddings's view, students' religious questions, issues, and concerns should not be raised only in religion-related lessons, but every lesson and every discipline should be open to free dialogue between the teacher and the student about religion and its issues and questions. From his point of view, we should invite students to enter into conversations beyond their limited skills. Therefore, in this article, we will use a descriptive and analytical method to examine religion in his philosophy of education. Ultimately, the conclusion that can be drawn from this article is that religion in Noddings' educational system can not only help students' development by adopting an appropriate approach, but also be very effective in the emergence of a democratic society based on tolerance and tolerance.

Education in the Islamic era has undergone ups and downs and changes under the influence of various components. Political developments and intellectual structures of the rulers, jurisprudential, theological and philosophical thoughts are among these components. In this article, the different view of speech in the period of Al-Boyeh, the appearance and appearance of theological trends in this period have been discussed and investigated. And in it, while extracting the necessary research data from numerous and diverse historical, theological and educational sources and the logical arrangement of the tenses and their description, related analyzes are presented. In line with the title of the article, referring to the place of speech in the Al-Boye period, the causes and factors of attention to speech have been explained and the effectiveness of this attention in the education of this period has been analyzed. The result of this research shows that a series of factors including the defense of Shia religious foundations, the influence of Mu'tazila theological methods and the absence of Imam Zaman (A.S.), in this period, the word got a special place and a prominent presence in education. This prominence is evident in the tendency to use rational methods in theological opinions, the expansion of theology lessons, and the use of debate in theology education.

One of the important consequences of constitutionalism was the transformation in the education system and the establishment of schools in a new way. Constitutionalism caused the decline of traditional school-style education and the development of new schools in Gilan. This was made possible by the efforts of the intellectuals, associations and popular institutions of Gilan and the spiritual support of some knowledgeable scholars. The results of the research show that in this period, the parties, associations, newspapers of Gilan and the parliament supported the expansion of new sciences and provided the basis Education for girls and boys took valuable steps. In addition to playing an important role in consolidating the foundations of the constitutional revolution, the press with its cultural activities provided the basis for the growth of public culture by persuading and encouraging people to learn science and knowledge and promoted public culture in the Gilan region.

Intrinsic monotheism is the first level of monotheism. Contrary to the majority of commentators' views derived from philosophers and theologians, from the perspective of Allama Tabataba'i, the true meaning of monotheism in the Quran is the pure and unlimited existence of God. This descriptive-analytical article uses the rules of interpretation and library resources to discover, examine and explain the types of methods for teaching intrinsic monotheism in the Quran based on the view of Allamah Tabataba'i. The research results show that from Allamah's view, teaching intrinsic monotheism in the Quran has two main methods " explicit declaration and induction to the audience" and "argumentation". The method of argumentation has the following three sub-types: reasoning to the unity of the nature "God", reasoning to the limitlessness of the "likeness" of God, and reasoning to the omnipotence of God. Using these two methods in teaching intrinsic monotheism in the Quran, we realize that this level of monotheism must be explicitly declared both in order to induce and instill it in the audience. Besides, in order for people to reason and think, argumentations must be presented to them in various ways.

The normal pilgrimage of Imam Hussein and his pilgrimage on foot or during Arba’een are all emphasized in religious traditions. The Arba’een ceremony, which has been common in Iran and other countries for several years, is the result of paying attention to the contents of these hadiths and pondering and reflecting on them. Considering the different characteristics of this ceremony, which are obtained by looking at facts and empirical observations, different aspects of this walk can be discussed. By explaining the main individual and social characteristics of this ceremony, including practical training, spiritual experience, purposefulness, lightness, difficulty of travel, organizational work, reception and hospitality, the presence of all classes of people and the like, the present article aims to infer the moral and educational effects of the Arba’een ceremony. It mainly focuses on family and explains the connection between family and Arba’een walk. Undoubtedly, each of the above-mentioned characteristics can independently have numerous educational advantages for families and lead to individual, family and social growth and advancement and pave the way for the creation of an apocalyptic utopia. Offering role models, spiritual peace, familiarity with values, transformation and self-development, strengthening beliefs, serving others, love, sense of responsibility, tolerating others, reducing attachments, enthusiasm, increasing tolerance, patience and contentment, teaching the Islamic lifestyle with regard to generosity, charity, self-sacrifice, guest and host etiquette, empathy and convergence, unity and altruism, etc. are among the mentioned characteristics.

The current research has been carried out to analyze the components of metamodern education. The descriptive-analytical method has been used to investigate the purpose of the study. Metamodernism, as one of the new intellectual approaches in the third millennium, acts as a paradigm for re-creating the possibility of going beyond the environment and creating positive change in societies in a way that can give scattered realities a new meaning and guide them in an integrated and coherent manner within a framework of developmental, creative, and ethical mechanisms. On the other hand, the metamodern curriculum should provide teachers' empowerment and increase their ability to analyze and explain the combined and multidimensional phenomena of education from different dimensions simultaneously, multidimensionally, and multilevelly. The view of the metamodern curriculum is that it is hermeneutic, multidimensional, and multifaceted, and in this direction, it tries to create a favorable platform for the development of educational justice, equality, and opportunities for learners. Therefore, this approach with the development of cognitive and emotional power and the development of communication capabilities in the context of the structure of curricula and creative educational mechanisms based on critical thinking is the context of achieving one of the new goals of education and training systems, that is, green and sustainable development. It will provide the individual and social ecosystem and will be the basis for the policymakers and planners of the education system to achieve effective strategic plans in the education system.

the current research was conducted with the aim of investigating the applications and challenges of metaverse in education. This research was qualitative and its method was a systematic review based on the Prisma protocol. The scope of the current research was scientific and research articles published in domestic and foreign valid journals in Persian from 1398 to 1402 and English from 2020 to 2024 in the field of metaverse and education. The statistical sample was selected using a targeted method and 38 items were selected from among 900 articles and included in the study. The research findings indicate that remote learning, immersion learning, collaborative learning, personalized learning, flipped learning, student-centered learning, experiential learning, hybrid learning, mobile learning, simulated learning, skill-based learning and Borderless and question-based learning are the most common uses of metaverse in education. However, the metaverse is associated with technical, ethical and social challenges such as the nascent nature of the technology, high cost of equipment, weak support infrastructure, inaccessibility to everyone, violation of privacy, data and network security, lack of legal guidelines and regulations. By using the results of this research, education policymakers can recreate the curriculum and educational plans in accordance with the characteristics of the Z and Alpha generation learners and in line with the development of technology, and the advancements of metaverse technology, and by formulating the strategic plan of the educational system, they can face the created environment and the necessary platforms in the creation and development of technological infrastructures. provide and manage it in a responsible manner.

Suffering or pain or evil has an ancient history for humans, and human life throughout human life is filled with pain and suffering. Although the existence of suffering is a clear issue for every human being, the question of why suffering occurs and how to deal with it has always needed to be explored. These questions occupy the human mind: Why should I suffer? And what approach should I have towards suffering? And can suffering also have positive functions or is it all negative and dark? And in the meantime, thinkers of various sciences have tried to find answers to face these questions and overcome this challenge. In facing this issue, Muslim sages also proposed a new approach based on which suffering not only does not have a negative and dark aspect; but it will have educational functions for the stranger and wanderer in the material world and can be human-building. In this research, which was compiled using a library method, we examine the educational functions of suffering from the perspective of Muslim scholars with a problem-oriented perspective.

A wisdom-based instructional design model was developed. This research-oriented model provides conditions for instructional designers to review and reconsider their assumptions, habits, and mental patterns in every educational design according to desirable learning dimensions. The goal is to create a learning model tailored to the specific situation and ideal conditions. The wisdom-based instructional design begins with the explanation and interpretation of the ideal human and continues with the elaboration of the realized human. Each stage is implemented using qualitative research methods, exploring sources that explain both the ideal and the realized human. The transformation of the realized human into the ideal human is then examined by comparing their characteristics, leading to a deduction of the changes needed to move from the realized human to the ideal one. Finally, the dimensions of wisdom-based instructional design are organized. In this study, the ideal human is defined as the wise human, and the elements of instructional design include the explanation and interpretation of wise learning dimensions (wisdom acquisition), the goals of wise learning, content production, the role and expertise of the teacher (wise practitioner) and student (wise learner), wise teaching methods (wisdom practice), and wise assessment and evaluation to achieve the wise human. This research represents the first attempt to design an educational model based on an indigenous approach, offering a novel perspective on learning dimensions. It diverges from all existing paradigms and approaches, as it is grounded in wisdom and supra-rationality, a fusion of mysticism and philosophical reasoning. The elements of instructional design are thus distinctly tailored to realize these unique learning dimensions.

Examining the status of educational texts and checking the feebleness of textbooks in order to reform, complete, update and make them more effective is one of the necessary and common practices in educational systems. In the examination and checking the feebleness of philosophical textbooks in the Qom Seminary, using the thematic analysis method of the data collected through interviews and library research, one can find numerous problems that can be divided into two parts: general problems and specific problems. In the section on general problems, there are numerous problems related to educational objectives, teaching methods, educational content, the form and appearance of the educational text, the structure of the educational text, and psychological aspects. In the section on specific problems, there are also numerous issues, such as: the lack of a suitable text as an introduction and preface to the beginning of philosophy education, being abstract and impractical, neglecting applied philosophies, lack of attention to the critical teaching of Western philosophical schools and systems, not addressing epistemological issues, lack of some important syllabi in some textbooks, some parts of the philosophical texts being trapped in some obsolete old discussions, differences in the order of discussions, lack of attention to the history of philosophy in the presentation of discussions, conflict of some philosophical discussions with religious teachings, and the mixture of philosophical issues.

One of the challenging issues in resurrection is the fate of imperfect children in the worlds of barzakh (isthmus) and the hereafter. The children of the believing parents will have a different fate. According to the Qur'anic and narrative evidence, the children of believers will survive and continue to live in the afterlife, and from the perspective of Mullā Sadrā's philosophy, they can, through reaching the status of imaginal immateriality, survive and reach their perfection. Since their souls are not perfected in terms of psychic perfections, they need to become perfected in order to prepare for life in immaterial worlds. According to the verses and traditions, what causes to their perfection is education and ilḥāq (God will join with the believers their Children's imperfect souls); The soul of an immature child is either taught by saints, especially Fātima al-Zahrā (p.b.u.h.) who is the universal soul, to teach them what they could not learn in the world, or the children will join their parents or relatives, which is also related to the aim of education. The result of this paper with a descriptive-analytical method using library sources is that this education and training, either by parents or saints, is done according to the nature of the children on which they were created, and it will make their human talents and characteristics flourish. The method of this training is also in the form of symbols and signs and in the form of solitary words and inspiration of meanings. This training is not a kind of acquired knowledge; rather, it is knowledge by presence.

An article titled "A Critical View on the Grace-Centered Approach in Islamic Philosophy and Its Implications on Education" was written with the intent to entirely refute the principles of philosophy of education from the perspective of Muslim philosophers. This article relies on the claims of opponents of Islamic philosophy and the criticisms of well-known anti-philosophy Ash’arites (such as Al-Ghazālī). It repeats almost all their assertions as accepted premises without citation. The article then makes a brief and insufficient comparison between two competing theories in education, "Sequentialism" and "Parallelism," and derives the hybrid term "Asynchronous Parallelism." What the aforementioned article calls a "critical view" comprises unsupported claims about the history of philosophical issues, irregular classification of Islamic philosophical schools (sometimes as "Peripatetic, Illuminationist, and Essentialist," and other times as "Cause-centered and Grace-centered"), and deeming the concept of gradation as ineffective as a fundamental principle in the grace-centered approach. It often repeats, without reference, the criticisms of anti-philosophy Ash'arites and their peers to specific philosophical views and theological outcomes. A thorough analytical and critical investigation reveals that the article's claims about philosophical issues and intentions are merely reiterations of claims by anti-philosophers. Due to a lack of adequate technical knowledge while explaining and making judgement, the article uses the discredited views of others to reject and cast doubt on Islamic wisdom. Consequently, it makes a biased, unjustified, and unsupported conclusion about education.

The purpose of this research is to compare the basic concepts of Descartes' and Gadamer's thought and to deduce its implications in education. The research has three questions; What are the basic concepts in the thought of Descartes and Gadamer? What criticism do each of the two thinkers have on other basic concepts? And what implications does Descartes' thought and Gadamer's hermeneutics have for education? To answer these questions, the method of conceptual analysis, comparative criticism and inference was used and it was determined that: method, science, substance, human, idea and metaphysics are the basic concepts of Descartes' thought and method, consciousness, tradition, experience and understanding are concepts. They are fundamental in Gadamer's thought. It was also stated that Descartes' method was based on the principles of objectivism and Gadamer's concepts based on philosophical hermeneutics. Therefore, considering that according to Descartes, the method of mathematics is a method that has all the advantages and benefits of logic, algebra and geometry and at the same time, is free from their disadvantages, this component is with the components of consciousness and experience of Gadamer's thought. It was criticized and since Gadamer emphasizes on the pre-structures of understanding and he believes that the search for understanding without presuppositions is futile, this component of Gadamer was criticized with the components of man and metaphysics of Descartes' thought and finally the component of Gadamer's tradition Descartes' idea was criticized with the essential components. Descartes, the philosopher and mathematician of the 17th century, put the foundation of doubt in everything and discovered a method for scientific reasoning and adjusting skeptical arguments and led to the aging of a philosophical system; Therefore, he has been considered the pioneer of western modernity. On the other hand, the axis of Gadamer's thought is "understanding" and its constituent elements, and he claims a new narrative of understanding; Gadamer considers a set of elements necessary for understanding, the observance of which makes understanding more reflective. He bridges from method to "insight" and prefers philosophical and reflective "insight" to explanatory and precise "method". Also, the findings indicated that science, method, understanding, history, tradition and human are among the educational implications of the thought of the two thinkers and since Cartesian science is based on certainty and Gadamerian science is based on interpretation. By combining these two approaches, it is possible to achieve a definition of the science of education that is both objective and interpretive. It is also possible to use both Cartesian objective methods and interpretive teaching-learning methods, and by combining these two methods, an objective-subjective method can be achieved. Regarding the concept of understanding, Descartes had an objective view on the subject of understanding and Gadamer believes in an interpretive understanding of understanding, so pairing these interpretations of understanding can lead to an interpretive-objective understanding of understanding. It should be mentioned that it is possible to base the methods of education by using scientific rules and find an answer to common unknowns in the field of teaching and learning with the help of philosophical concepts. At the same time, we should express hypotheses about new educational methods and test these hypotheses and use the experiences gained to achieve a comprehensive solution. In general, by combining the concepts of these two thinkers, it is possible to look at the human being both as a basis and as a medium in education and to achieve a unified approach based on "objectivity-interpretation".

In this article, we have tried to show that the phenomenological approach can be a suitable method for analyzing religious experience in the field of education. To show this, we have argued that the phenomenological method, as a descriptive method from the first-person perspective, allows a person to directly describe and analyze his/her lived experience, and the analyst can use this lived experience to analyze the meaning of the experience, giving the person the necessary knowledge and understanding of the meaning of his/her religious experience. Therefore, in the first part of this article, we have mentioned some important features of the phenomenological method. Also, in this article, we have shown that the holistic approach provides the possibility for the phenomenological researcher to expose the target person, i.e. pupil or student, to the description and phenomenological analysis of his religious experience from different angles. In addition to these two important points in this article, it should also be mentioned that adopting a phenomenological approach in the analysis of religious experience in education provides the researcher with the possibility of opening his/her mind so that he/she can learn about different religious beliefs without bias and prejudice and do research about them without judging whether they are right or wrong. This issue can be one of the strong points of such research, which in the field of religious education gives the researcher and the researched people the possibility to share their religious experiences in the field of education without bias and prejudice.

Rousseau is considered one of the most prominent representatives of Enlightenment philosophy, who led education to new directions with his works and deeply impacted people's lifestyles. Therefore, the current research aims to explain Rousseau's point of view as a representative of naturalism in the field of education and the factors affecting it, and to achieve this, a descriptive-analytical method was used. In Rousseau's view, various factors impact human education and several stages can be considered for human development. The findings of the research showed that the central principle of Rousseau's educational philosophy is nature. From his point of view, children are noble noble savages who have a sense of right and wrong by nature and have natural plans for orderly and healthy growth. According to Rousseau, a person is virtuous at the beginning, and due to civilization and its effects, he is out of the natural state and moral vices appear. So, people achieve human values ​​from self-love with the help of natural education. Rousseau saw the child as innocent and considered childhood the most natural period of human development. Therefore, by emphasizing the natural, spontaneous, and necessary parts of a person's nature, he wished to return him to his childhood. Therefore, he gave up trying to change a person into a citizen of the state and believed that the law should be compatible with the natural force and spirit of the person.

Criticizing the epistemological foundations of neoliberalism in education, this research was conducted from the perspective of Allameh Misbah Yazdi. The type of this research is qualitative and in order to achieve the goal of the research, two research methods were used: documentary analysis and research of Franken's practical inference, as well as criticism. The statistical community of the research included all works, writings and historical narratives related to the subject of neoliberalism in the field of education and epistemology of Islamic education. Based on the findings of the research, neoliberalism tries to cultivate people whose main characteristic is self-centeredness. In this subject, in appearance, they are free to manage their time and resources for the optimal realization of human capital in their existence, but the members of the education field enter a competitive and ambiguous environment, and their job security depends on compliance with continuous criteria and standards. But from the point of view of Islamic education and training, the most basic position of science is to prepare efficient, competent and skilled manpower in order to respond to the needs of society in various fields.