جستجوی مقالات مرتبط با کلیدواژه "حکمت متعالیه" در نشریات گروه "علوم تربیتی"

This article is about nature of moral education based on Sadra’s Works Of Interpretation. The method of research is content analysis and practical syllogism. Research results shows that there is some similarity between Sadra’s approach and virtue ethics, but they are not same and moral education according to these approach is different. Moral education is gradation and intermediary. It means that these theory try to purification conscience and prepare the space to intuition of God. Moral education have some degrees and levels include of action, remove the moral obstacle, appropriate moral form and the intuition of God. Although ethics is existential concept in sadra’s approach, but transcendental mora education is a intermediary to reach to the wisdom and intuition of God.

This article explain how to educate morally basaed on the interpretations of Molla sadra. The  research was done with the method of comparative and inductive content analysis.The principles and methods of moral education are classified into two categories, negative and positive, referring to the two main stages of evacuation and discharge in transcendental moral education.Based on this, five principles and seven methods have been extracted in the negative part, and eight principles and six methods have been extracted in the positive part. The principles of the negative part are:The principles of the negative part are: refining the appearance, taking care of the actions, refining the soul, avoiding the love of the world and taking care of mental thoughts.The principles of the positive part also include: rationality, thinking, care in the path of acquiring knowledge, repetition, creating good properties, adjusting physical and emotional powers, paying attention to the difference in sizes and being selective in socializing.The negative methods are: austerity, asceticism, charity, avoiding bad company, answering doubts, avoiding inappropriate habits, and avoiding excesses.Positive methods also include: obeying Sharia, acting according to knowledge, proof, warning, creating good habits and being   situational.

One of the common schools in the modern world is Positivism whose methodological principles have affected not only natural sciences but also humanity. This paper with the analytic-descriptive method and library collection of data criticized five main principles of the positivism school including the principles of ontology, anthropology, epistemology, sociology, and axiology based on the principles of Transcendent theosophy or al-Hikmat al-Muta'āliyah. The limit of existence to matter, incompatibility of human freedom with necessity, inconformity of mind with object, the reality of society, and not perceiving values (absences of values) are the most important criticisms of Transcendent theosophy or al-Hikmat al-Muta'āliyah on the methodology of the positivism school. The most important findings of this research are the Positivists selected the quantitative research and limited the research to the data of experience-based they have the approach of the methodic convergent unity in the humanity methodology , while al-Hikmat al-Muta'āliyah considered the qualitative and quantitative method and non-exclusiveness of the sources of knowledge to natural sciences has used all capacity of the rational, transmitted knowledge and natural methods and has selected the approach of the methodic convergent diversity in humanity.

What are the fundamentals of macrotheology in the field of gender equality from the perspective of transcendental theosophy? Meritorious for justice for women and men will not be achieved unless some necessary theoretical foundations are explored first. One of the most important of these foundations is the type of attitude that the researcher of gender equality has towards the origin of existence. This has caused feminists to formulate many theological efforts. In this regard, transcendental theosophy - which has presented many and innovative topics in the field of theology - can be demonstrated from this perspective. According to the principles of transcendental theosophy, the origin of existence is the absolute perfection, and as opposed to the feminist beliefs, it has no defects or limitations. This absolute perfection arranges all the affairs of the existence and this causes every creature, including women, to be appreciated and dignified because of their complete belonging to him. Legislation is one of the things that is included in the domain of his absolute sovereignty, and thus his will has dominance in deciding over the laws related to women and men. In the field of creation, God has wisely fashioned the distinct creation of men and women, and neither of these two, contrary to some feminist perceptions, are incomplete creatures and condemned to disorder. In the field of legislation, the laws that are issued by His Highness are also wise laws, and ultimately, in the relationship between God and His creatures, the "right to obey" is absolute; Therefore, in setting the normative principles of gender equality, one cannot neglect the commands and decrees of God.

Considering the background of philosophy and mysticism and the differences that exist between intellectual, narrative and intuitive followers, their connection and evolution point can be seen in Mulla Sadra's views and opinions. Along with reason and quoting, it is one of the most important issues that have been addressed in this research. Mulla Sadra believes in doubt in existence as a single truth, he can also be considered in doubt by reaching that truth; A single way that has occurred in three levels of intellect, intuition and revelation. According to Mulla Sadra, the universe consists of three levels of existence that created the existential worlds, which are: the material world, the example world and the intellect world. For each of these worlds, there are levels in the soul, which include the levels of natural or physical existence, sensual existence, and rational existence. According to him, the human soul is the all-encompassing truth of the universe. Mulla Sadra has made possible the connection of reason and intuition and intuition together and has accepted the possibility of using the intuitive method with rational and narrative reasoning. The intuitive method has an ontology based on the science of the appearance of God and an intuitive epistemology based on reasoning and narration, and based on face-to-face and acquired science and the methodology of using intuition and reason and narration to reach the truth

The purpose of the present study is to review science and its realism from the view of Mullā Sadrā and its effect on teaching the similarity between the theory of ghost and mental existence based on transcendental wisdom. The method of study is descriptive-analytic and the results showed that Mullā Sadrā's theory can compromise between the theory of mental existence, supplement and ghost in epistemology and can answer some arguments against the theories of ghost and supplement based on existentialism. His theory is also compatible with the perception of western philosophers. Existentialism and obligation to its requirements in epistemology can help us to distinguish between reality and appearance and that we always achieve appearances while we are deprived from knowing realities. This cognition is just similar to the external world or enjoys that. Science is the only narrator of the external appearance and what is basically effective in achieving science is the recognizer's mind and mental faculty so observing the principles of acquiring science can guarantee its realism. Obligation to existentialism and its epistemological requirements is effective on a teacher's teaching method, his/her interaction with students, how much attention he/she pays to their questions and arguments, certainty and credibility of educational contents, and so on.

This study is intended to investigate the truth of science in the ontology of the knowledge of transcendent wisdom and inferring its educational indications. The first part of the research, which is devoted to the systematic preparation of the ontological propositions of knowledge in the transcendent wisdom about the truth of science, was carried out through an analytical descriptive method. In the second part, an inferential method (practical analogy) was employed to deduce the educational indications of these propositions. In the first part of the research, four basic propositions of the issues of the ontology of knowledge proposed by Sadr al-Muta'allehin about the truth of science were extracted and were systematically classified under the titles of science as “being”, indefinability of science, and abstraction of science. Then, the educational indicators of the propositions were deduced by regarding the methodological considerations, separately from the basic propositions of each topic. As a result, two goals, eight educational principles and two educational methods were presented.

One of the most important needs of human beings is the need for security and the establishment of discipline in society. Security is established and sustained by the armed forces, of which law enforcement is an important part. If there are shortcomings in the training of these forces or training is not done on a uniform basis, there will be weakness in the organization, which will lead to weakness in the security of society. The present study was conducted with the aim of developing a model for the education of the Islamic police based on the essential movement of transcendent wisdom.

This research is a qualitative research which has been conducted using analytical-inferential method the method of philosophy of Islamic education based on transcendent wisdom of educational principles and propositions and using Franken reconstructed model and model of Islamic police education based on human essence movement in the transcendent wisdom of Sadr al-Muta'allehin.. 

The findings of the study indicated that the model of police education can be classified into four dimensions: individual, social, political and organizational. Accordingly, in the individual dimension with the aim of nearness to God, six educational principles include: convergence, believing in resurrection, succession, self-belief, continuity, sustainability, and universalism, and with four methods including: simultaneous training of body and soul, essence transformation, gradual shaping and bestowal of insight; in the social and political dimension, with the aim of perfectionism and twelve educational principles, including: legalism, justice, prophecy and guardianship, practical commitment to guardianship, dignity, honor, being influenced by circumstances, reforming conditions and relations, responsibility and duty, kindness, beauty and thought. And eleven educational methods including: punishment for error, task for as much as possible, setting the background, neglect, expression of abilities, confrontation with the results of actions, speech decoration (benevolence and aesthetics), adornment of appearance, teaching wisdom, changing position, and modeling; also, in the organizational dimension, with two goals, gradual departure from power to action and three educational principles, including: gradual education, realism of education and freedom, and three educational methods, including: moderation in the forces of anger and lust, learning science and teaching logic for education and the training of the Islamic police were inferred and then a model was designed.

The results of this study will include theoretical and practical achievements for the police of the Islamic Republic of Iran. Therefore, the results and some aspects of the model in comparison with the research were presented. Research proposals were categorized and presented as practical suggestions in 15 cases.

Knowing the truth of man and his distinctive feature is one of the most influential topics in the humanities, especially in educational sciences. Issues such as the principles of education, the stages of education, the dimensions and areas of education, and the methods of education all depend on the interpretation and the image we have about man's reality. The purpose of this paper is to firstly address Mulla Sadra's view of the distinctive feature of man and what he considers necessary for people to enter the human realm, and secondly, investigate the effect of this view on the principles of education. Through descriptive method and by referring to the philosophical and anthropological foundations of Mulla Sadra, we can conclude that from his view point, the distinctive feature of "human" is man's ability to speak, and in order to enter the realm of humanity, individuals must achieve the feature of man's ability to speak in their essential movement; and after reaching this distinctive feature, he discusses the multiplicity of individuals. Using analytical method and by referring to the Mulla Sadra's principles and sources, the role of this perception of man in important educational principles such as the priority of human rational dimension, looking for knowledge, thinking, not demanding blind obedience to society, obtaining insight, purification, reasonability of educational teachings, and lack of desirability of passive habits are discussed.

A meta-analysis on the different educational systems is to investigate whether they follow trainers-centered or trainees-centered approaches. Hence, the main point in this study is to examine the possibility of having human education without the interference of the instructors, and the extent to which the instructors influence the process and play role in training. This is a vital problem because the issue has been regarded as a serious challenge in many educational models after the Islamic Revolution of Iran. In this study, the researchers are trying to employ Mulla Sadra's views of Hikmat Mota’alieh relating human education and its requirements to present their views of focusing on the trainers or trainees in the Islamic education. Having collected information and having assessed the works of Mulla Sadra and the contemporary commentators through the library method, and analyzing it on the basis of inferential methods, the researchers obtained, through three methods of reasoning, that based on the principles of Mullah Sadra’s views, human educational system tends to be trainees-centered. It is not necessary to have instructors, though their roles as facilitators and simplifiers are not negated. This approach permits us to eliminate the monopoly of instructional patterns through traing styles, and to move on to other training patterns.

Although the concept of human communication, is traditionally obvious and clear, but in the philosophical analysis, its limits and boundaries have not been drawn simply. In this paper, the concept of human communication from a philosophical point of view and the principles of transcendent wisdom is tried to be examined, and since the philosophy of communications, as an added philosophy, is not directly explained in Sadra philosophy system, the basic justifying principles of human communications including; Illumination, intrinsic motion, identity development, need possibility, human freedom, the existence of an independent interface, causality and communication and the simple rule of truth were identified and explained. The results show that human beings do not have an independent existence, but are directly related to the Wajib al-Wojood, both in the stage of occurrence and in the stage of survival, and the relation of man to the existence of the Wajib al-Wojood in relation to the obligatory existence. This relation of existence, which indicates the inherent need of man, forms a network of relations and relations which, to a large extent, pave the way for the development of human identity and existential growth.

The present article aims at identifying the principles of education based on the value judgments and anthropological tenets of transcendental philosophy. The research method is descriptive-analytical and, accordingly, the principles of education in correspondence with value judgments and anthropological tenets of transcendental philosophy. On the bases of anthropological tenets of transcendental philosophy, the principles of education were extracted as follows: paying attention to common features and individual differences, helping the intellectual growth along with human’s limitations, observing abstinence in acquiring knowledge, nurturing one’s self-confidence, observing individual and social statuses, and the educators’ dynamism and overall development.
Applying those principles in education would be helpful in leading educators to human nature, preventing deviation from human nature, wakening one’s nature, reinforcing one’s will and self-confidence, identifying one’s identity and individual status, making learners aware of human’s limitations, reinforcing piety and abstinence, reinforcing the eagerness to seek perfection, overall development, and helping dynamism and effort in educators.
Based on the tenets of value judgments in transcendental philosophy, the principles of education were identified as follows: Nurturing one’s leaning towards goodness, knowing God as absolute goodness, moderation in enjoying pleasures, harmony in getting pleasure and felicity simultaneously, intellectual explanation of virtue and reinforcing leaning towards true beauty and the best system. Applying these principles in education is in the following forms: having sincere intention in scientific efforts, avoiding negligence and excess and leaning to moderation in behaviors, reinforcing humbleness, flexibility in scientific interactions, avoiding superficial beauties and leaning towards true beauties.

The use of common terminology and simple language in Islamic sciences, especially in the realm of Islamic philosophy, to achieve efficient and effective interpretation and analysis is rare and has no abundant history. In this area, rich works with extended and fit analyses are also observed scarcely. Although in each period, a few examples of such works can be found, the oddness of philosophical thought is still fixed on its state. The formidable pen of professor Obudiyyat experienced the courage to step into this difficult way and pave the uneven path of philosophical thought and the rougher terrain of self-knowledge for the interested deep-thinkers. This work has a lot of innovative points and valuable and in-depth analyses, and its privileges are impressive and satisfying. In spite of all these positive attributes, there are a few disadvantages that point to the intractable peaks of transcendent wisdom and show that the bronco of thought must constantly be forced to prowl, and researcher should not be deprived from the help of other scholars, even if this help is received through the expression of shortcomings. In order to accomplish this end, this study points to some of these shortcomings, the most important of them refers to neglecting the doctrine of "haqiqat and raqiqat " (the truth and the inadequate) in complex discussions about self-knowledge, such as expression of the "stages of self", "hodus and qedam of self", the doctrine of "corporality of hodus and spirituality of qedam", "the unity of self with faculties and with active intellect". It is hoped that the book will be finished by the reflection of its conscientious intellectual and scholar author, and innovation in transcendent wisdom will be promoted outstandingly.

In what follows, the authors have gone to analyze the style of life in the light of Mullah Sadra’s philosophy. The main question is, what approach Mullah Sadra has assumed in analyzing this concept and what his definition is in the end. Mullah Sadra has not specified any room for this term as an independent concept; nonetheless, looking descriptively and analytically at his celebrated principles, one can open a door to the subject proposing solutions the judges, the pictures were displayed to the students who were thus to issue their judgments. The analysis of data suggested that looking at beautiful women increased the threshold of perception of men making them more fastidious. The use of nice dressing jewelry and heartwarming perfume would add to their attraction. The result of the research indicated that the veil of women prevented the threshold of perception of men from increasing because the veil had covered the attractions of women from one side and had decreased the diversity of female dressing letting not show their jewelries and not spread out their perfume from another side. As a result, the veil would protect the foundation of family life from falling keeping the mental health of society more and more.

The general aim of this research is surveying and criticizing philosophy for children program based on philosophical foundations of Transcendent Philosophy. General research question is “What are the philosophical foundations of philosophy for children program” Based on the philosophical foundations of Transcendent Philosophy، which critiques are subject to it? In this study، we have used analytic-deductive research method. The evidences show the similarities and differences between the philosophy for children program and philosophical foundations of Transcendent Philosophy. Based on these evidences، we criticized the program from point of view of Transcendent Philosophy. Yet concerning similarities، with deleting unmatched elements and adding necessary ones as well as reforming it، and concerning its localized version، we can apply it in our country educational system. The general aim of this research is surveying and criticizing philosophy for children program based on philosophical foundations of Transcendent Philosophy. General research question is “What are the philosophical foundations of philosophy for children program” Based on the philosophical foundations of Transcendent Philosophy، which critiques are subject to it? In this study، we have used analytic-deductive research method. The evidences show the similarities and differences between the philosophy for children program and philosophical foundations of Transcendent Philosophy. Based on these evidences، we criticized the program from point of view of Transcendent Philosophy. Yet concerning similarities، with deleting unmatched elements and adding necessary ones as well as reforming it، and concerning its localized version، we can apply it in our country educational system.