جستجوی مقالات مرتبط با کلیدواژه "ملاصدرا" در نشریات گروه "علوم تربیتی"

The training of the soul and psycho in the philosophical researches of Islamic education, especially with the approach of its application in formal and general education, is one of the most valuable topics that has become the focus of some researchers in this field of humanities; The present research seeks to recognize Mulla Sadra's philosophical psychological thoughts and find their traces in the formal and general education system. This research has used a combination of descriptive-analytical, deductive and comparative research methods. The results of the research indicate that Sadra's wisdom can answer the fundamental questions in the field of psychology and its training in the formal and general education system. In this school, man is connected to the divine origin and destination, whose existence is composed of body and soul. His happiness in both worlds can also be summed up as intellectual happiness in the context of the growth of reason. According to the main goal of the fundamental transformation document in the official and general education system, i.e. the realization of the good life in education and finding the meaning of the good life in the reasonable life and rational education in the sublime wisdom, it is possible to achieve this goal of the document by planning this educational area in different academic periods. The transformation was achieved..

 The purpose of this research is to investigate intellectual education and its goal based on the thoughts of the Hakim Sadr al-Mutalahin.

 Using the qualitative content analysis method, the present research analyzes, represents, and infers the existing content about reason, education and intellectual education in the texts and works of Hakim Sadr al- Mutalahin Shirazi.

 The findings of the research show that reason from the perspective of Sadr al-Mutalahin is based on his ontological foundations, and in order to achieve it, a person must go through the stages of the soul based on rational education to reach its ultimate development and approach the essence of oneness. The results of this research indicate that based on the wisdom of Mulla Sadra, intellectual education is a way for a person to enter the rank of Islam and then by attaining the ranks of faith, discovery and intuition and passing through the rank of active intellect and the position of benevolence and finally reaching the position of the manifestation of God for the purpose of rational education.

this study seeks to design the structure of educational theory appropriate for the native culture of our society, with a focus on explaining the foundations, what and why of artistic education, with an emphasis on the views of Ibn Arabi and Mulla Sadra. Now, considering that Islamic sciences adopt their foundations from Islamic teachings, it should be seen how the Holy Qur'an (as the most reliable Islamic source) is fruitful in order to compile the foundations of the theory. In order to adopt the approach of quoting excerpts from the Qur'an, it is necessary to go to the sciences that have taken steps in order to explain the aforementioned principles. These sciences are Islamic mysticism and Islamic philosophy. 

The method of this research is qualitative of the theoretical type, and according to the discussion, it uses conceptual analysis, deductive, and integrative methods.

the findings of the research in the dimension of what the artistic education is indicate that the Islamic theory of artistic education consists of three separate and distinct approaches, each of which has an alternative version for the education system of the country. These three approaches are as follows: according to the the first approach, artistic education is realized through the art curriculum. According to the second approach, it is realized by considering artistic education as the approach that governs all aspects of the curriculum. And according to the third approach, which includes the whole life of a person, it is realized through the path of life and artistic behavior of a person towards godliness. This approach explains the reason and the necessity of designing and explaining the Islamic artistic education, especially the principle of existence of the domain and the function of artistic education in its Islamic context and subsequently filling this gap from the point of view of the implications resulting from this function. 

The theory of artistic education in the formal education system can be used in the curriculum in other areas.

The purpose of this article is to suggest principles for using imagination in education. What is imagination, the nature of education, the relationship between the two and the principles of using imagination in education are the main questions in this research.The method of analysis and inference has been used to explain the subject. Mulla Sadra's philosophical innovations in proving the connected world of imagination and the isolation of imagination, which provided the possibility of uniting the soul with these forms, had important consequences in explaining the evolution of the soul as the main subject of education.In addition, the presence and role of imagination in the emergence of wills and actions, acquisition of knowledge, and the formation of human identity has provided an important and lasting relationship between imagination and education. The fourteen principles of the use of imagination in education are presented in three sections: general principles, principles for self-education and principles for the education of others, with the aim of helping to strengthen the role of imagination in the field of education.The importance of imagination, management of imagination, management of emotions, criticism of imaginary images, openness to new horizons, identity modeling, context building, etc. are some of the suggested principles of using imagination in education

The  of the present research is to understand the educational (practical) implications of the idea of Mullah Sadra’s Four Journeys.

This research was conducted under the qualitative paradigm. The research method is the hermeneutic , and the data collection method is the documentary method.

In this research, in the findings section, practical aspects and educational implications of Mulla Sadra’s Four Journeys are proposed in specific spheres and under various titles including (1) understanding education as a 4-stage journey or 4 journeys with two divine and public directions (a guide for educational researchers), (2) presenting an educational method using Mulla Sadra’s 4-stage logic of Four Journeys in accordance with the idea of Mullah Sadra's self-evolution (model of teacher training) and (3) designing objective journeys corresponding to the spiritual and intellectual journeys of those under education as the training method (practical guide for educators). In other words, in the structural sphere, using the metaphor of ‘education as journey’, and especially Mulla Sadra’s idea of Four Journeys, was introduced as the idea in the direction of educational research so that it may serve as a practical guide for researchers in the sphere of education. In the methodological sphere, the idea of ‘necessary of correspondence of objective, spiritual and intellectual journeys’ was proposed; and in the meeting point of the two ideas with the content of Mulla Sadra’s philosophy, especially his idea of self-evolution, the ‘educational method using the four phase logic of Mulla Sadra’s Four Journeys’ was presented.

Educational (practical) implications of the idea of Mulla Sadra’s four Journeys (Asfār Arbaʻa) based on the central idea of "correspondence of Sadra’s Four Journeys and the stages of self-development from his point of view", are drawn in two special areas of the practical guide for educators and the educational guide for scholars.

The study aims at using the analytical, critical, and deductive method to analyze the philosophical foundations of the attitude based on the theories of Mulla Sadra. Accordingly, the study has analyzed the three basic foundations of the approach including excessive humanism, religious pluralism, and the unprovability of religious propositions, and was then analyzed based on the philosophical foundations of Mulla Sadra. The results obtained from this study revealed that the " teaching about religion" approach is distorted in terms of foundation, and can't be an appropriate model to meet the needs of a human being to spirituality. Also, it is unreasonable to prescribe that for the educational system of Iran

This research aimed at providing a new conception of the role and nature of religious foundations in the curriculum studies by rethinking of interactions between religion and philosophy. Using theoretical approach in the study revealed that the majority of existing approaches to interactions between philosophy and religion have defects and limitations as to the nature of religious foundations of the curriculum. In the approach named the priority of philosophy over religion, the philosophical principles act as the curriculum foundation and all curriculum dimensions and issues are formulated based on philosophical assumptions and religious principles are conceived as secondary ones. In the extreme rationalism approach, philosophical principles are basic where religious principles have no independent placement included under sociological and/or historical foundations. For passing these limitations and redefining the fundamental and active role of religious foundations of the curriculum, it is needed that a reflective view is set forth for Sadra's conception of interactions between religion and philosophy as the two thoughtful systems. Therefore, Mulla-Sadra's view on the interactions between religion and philosophy was analyzed based on its main eight features and their implications for the religious foundations in the curriculum. In this new view, the role and placement of religious foundations in the curriculum change heavily. Religion is conceived as a coherent knowledge system and meaningful network (theory) and religious foundation play the main role in curriculum knowledge. In this regard, religion and its foundations are all present in all cognitive dimensions, levels and aspects of the curriculum.

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.

The purpose of the present research is to study the epistemological principles based on the viewpoints of Abū Hāmid Muhammad Ghazālī and Mullā Sadrā and to infer their arguments in the field of rational training with emphasis on the pedagogical objectives and methods. The type of research is qualitative and its method is analytical, comparative, and inferential. The findings showed that the two thinkers have commonalities in some epistemological principles and differences in some other cases. The objectives of rational training based on their commonalities include: reason as a potential for acquiring knowledge by everyone, reason as the source of cognition, nature (the world’s creatures) as the source of cognition, heart as the source of cognition, reinforcement of the outer senses (eyesight, hearing, smelling, taste, and touch), reinforcement of the inner senses (imagination), observation of the hierarchy (from simple to complex and abstract) in education and presentation of theology and science, tendency to metaconceptual (true) cognition as an objective for classroom teaching, … . Moreover, the differences involve the following subjects: obtaining the essence of objects and the substantiation of imagery in minds, priority of the sensual to rational knowledge, acquaintance with the history and biography of the ancestors, boosting insight, rational perfection by the aid of theology and religious instruction, unity between the knower and known, seeking assistance from the holy religion (the Qur’an, Ahādith, and tradition), acknowledgment of the religious sources as a criterion to assess education, attempts in line with self-awareness in the process of education, … .

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.

The purpose of the present study is to review the fundamental philosophical components in the rational analysis of bodily resurrection. The method of study is descriptive analysis and the findings indicate that some components such as writing the place of argument, proving the world of ideas, the distinction between the stages of human and those of the real external world, the conception of physicality and materiality, the resemblance between the other-worldly bodies and worldly bodies, the place of imagination in the creation of bodies, the distinction between this world and the hereafter, and the explanation of the resurrection body have all a basic role in the approval or rejection of bodily resurrection.

The purpose of this research is to explain the processes of rational training based on the stages of the soul from Mulla Sadra's view. This is a qualitative research based on Marshall and Rossman’s qualitative content analysis method. Hence, Mulla Sadra's works were reviewed first and the issues relating to rationality were collected. Next, in order to achieve the stages of rational training, the researchers referred to the educational theory of Mulla Sadra and others who have worked in this field. Having considered all these theories, Mulla Sadra's views on rational training as well as its stages were identified. The results indicated that Mulla Sadra recognized rationality as one of the last stages of human soul and considered it to have two powers: knowing and acting. The knowing power is capable of understanding the generalities including four potential, internalized, actual and applied levels. The practicing power is able to perceive details related to action, and has four levels: purification of the appearance, purification of the interior, decoration of interior, and annihilation to God. Accordingly, from Sadra's point of view, rational training means creating proper conditions for training of going through the rational procuresses and reaching the last stage of the power of reason, that is, the applied rationality and annihilation to God. In the end, the stages of rational training were explained in terms of five levels including: pre-introductory, introductory, preparation, moderation, and transcendence, and explained.

Employing Frankena's reconstructed inferential method, this study aimed at investigating the foundations of anthropology from Mulla Sadra's point of view and the educational principles that result from it. Through this method, the prescriptive propositions related to the principles of education can be achieved by combining the descriptive propositions of the basics of anthropology and the prescriptive propositions related to the objectives of education. The main foundations of anthropological cognition according to Mulla Sadra are formulated as follows: the evolutionary movement of the soul, the predominance of theoretical rationality over practical rationality, the will preceded by practical rationality, the emergence of individual characteristics and typology. The results indicate that we can think of these educational principles in Mulla Sadra's point of view: gradual promotion of the evolutionary movement of the soul, putting practical rationality in the service of theoretical rationality, developing the will by strengthening practical rationality, persistent action and paying attention to individual differences.

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.

The relationship between body and soul has a history as old as the history of philosophy؛ an issue that has reduced؛ in the light of today's physicalistic views in the West؛ to the relationship between body and mind. It is one of the issues affecting education in various fields. The present article focuses on the views of the two Western and Muslim thinkers؛ i. e. Descartes and Mulla Sadra؛ on the topic and its educational implications. The research method in this study is analytical. These two thinkers have been chosen because of their extraordinary influence on their later intellectual currents؛ especially in the relationship between soul and body. Descartes' theory؛ with its emphasis on the distinction between body and soul؛ has turned their relationship into an insoluble problem؛ paving the ground for extreme approaches of idealism and physicalism in the West. Since Mulla Sadra has provided a philosophical explanation for the unity of soul and body as a solution for this problem؛ he has had a great impact on later thinkers. The important educational implications of the unity of soul and body؛ physical origination of the soul؛ essential movement؛ and the unity of soul’s faculties are as follows: lifetime learning؛ promotion of educational goals؛ mutual relationship of the dimensions of education؛ simultaneous attention to physical and spiritual needs؛ variety of teaching methods؛ emphasis on the educational environment؛ the modeling role of the educator؛ and the individual differences in the educational programs

There are two opposing views regarding the relationship between ((faith and wisdom)): 1. Rationalism that reconciles the faith with the wisdom. 2. Faithfulness that mismatches faith and wisdom. This deductive descriptive-analytic study that is done qualitatively seeks to expound the nature of faith from the viewpoint of Molla Sadra who is a rationalist philosopher. He believes that faith is indeed equal to wisdom and he also considers some principles for religious education; human is a wise being and faith is a cognitive matter, human is free in his actions and faith is optional, faith is doubtful and human being`s faith capacities are different, human is a perfectionist being and reaching high levels of faith necessitates constant and persistent emphasis on faith and action, human differs from other creatures and faith distinguishes him from other creatures, human is Unitarian and religion and wisdom agree with each other. Based on the principles mentioned above, the findings show that we can train religious people without blaming the religious education on any accounts.

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.

Creativity, as a higher cognitive function, is of a great importance in today's world. Among Islamic philosophers, Mollaa Sadraa, the founder of Transcendent Philosophy, has many ideas that can be translated into educational principles and methods for the development of creativity. Based on his epistemological views, the following principles were deducted: being creative, individual differences, continuous cognitive renewal, actualization of human powers, elevation, attention to human worlds, and cleansing of the imagination. Accordingly, the following methods are inferred: dreaming, inspiration by nature, affective stimulation, reception of new experiences, cleansing of the soul, reflection, development of higher artistic tendencies, and visualization of an imagined face.