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The main purpose of this study is to explain Heidegger's interpretation of Aristotelian Phronesis and the educational implications based on it. Heidegger considers metaphysics to be a deviation in human thinking, which separated the theoretical from the concrete and practical sphere of human existence and gave priority to it. This deviation has determined all human relationships, including education, which prevents the realization of the original human existence. Heidegger refers to Aristotle's Nicomachean Ethics and interprets the five epistemic states of the human soul with an ontological perspective. Heidegger, unlike Aristotle, believes in the superiority of phronesis as a way of human existence, looking at his concrete sphere, over other aspects. The role of Francis can be seen in Heidegger's discussions about "the meaning of Being", "truth", "Being-in-the-world" and "Dasein". Based on this, the results of analogical reasoning and practical analogy, which have a special place in studies related to education, lose their validity as absolute and certain facts. In real education and training, instead of teaching what is known, the teacher teaches self-learning and teaches them with the position of his inherent being. The authentic human society is open to different possibilities of educational mechanisms and does not consider any situation as the ultimate possibility. As the ultimate level of metaphysical thinking, "Geshtel" reduces everything, including humans, to "resources", and the function of learning theories and curriculum is to make these resources more productive in line with economic interests. Also, Heidegger's thinking provides many possibilities for the development of new conceptualism in the curriculum.

Autonomy, a widely recognized ideal in the realm of education, has been subject to diverse interpretations. In its broadest sense, autonomy pertains to adhering to one's own laws. Imbued with significance by Kant, the progenitor of this notion within contemporary philosophy, autonomy is regarded as a descriptor of human volition, crucial for the establishment of an absolute moral code. This term finds a profound association with modern rationality. In contrast to autonomy, authenticity emerges as a concept that, while acknowledging human freedom as the aim of education, directs attention toward the actualization of freedom throughout the educational process and human development. In the contemporary era, educational conceptions of autonomy have presented various definitions attempting to elucidate the nexus between rationality and authenticity. However, the philosophical profundity of authenticity has received limited attention within these delineations. Within this context, Heidegger's explication of authenticity (or Eigentlichkeit) possesses the potential to deepen the ideal of autonomy within education. In his ontological existentialism, Heidegger conceives of authenticity as humanity's capacity to engage in spiritual contemplation, aligned with a profound understanding of existence as a meaningful totality, while acknowledging an ongoing connection with truth. Being authentic, therefore, implies openness toward Being itself and an earnest quest for truth within human life. Authenticity arises from a departure from the prescribed paths laid by others, leading toward a more fulfilled existence and facilitating an existential consciousness concerning Being-towards-death. The pursuit of this path necessitates an acceptance of the inner calling of human conscience, embracing fully one's ontological responsibility. Hence, authenticity and its concomitant truth-seeking nature become profoundly intertwined, ultimately serving as a complement to existing definitions of autonomy. Therefore, as a consequence, authenticity emerges as a foundational principle, serving as a guiding light that elevates human responsibility to the forefront as the central objective and primary pathway within the realm of educational pursuits.

"The question of Being" as the most important issue in Heidegger's intellectual life has a close relationship with the truth of art from his point of view. Heidegger, in opposition to Kant, which believed in the complete separation of the area and Judgment criteria of "critique of judgment" from theoretical reason and practical reason, argues for the interconnectedness of these areas. In his view, art in its essence is fundamentally linked to human life and human being relationships.The purpose of this research is to show first, that, for Heidegger, there is a fundamental relationship between art and life and ethics, and this relationship stems from the Worldmaker essence of the work of art. Secondly, it seeks to explain the truth of the world arising from works of art and the role and relation of this world in human life. Finally, we want to show that the refutation of the aesthetics that is separate from ethics does not lead to this conclusion that art should be considered as a tool of ethics and this idea is inconsistent with the foundations of Heidegger's thought.

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

This research was an attempt at comparing Farabi’s and Heidegger’s views on being and their implications for education. Based on the research objective, four research questions were formulated as follows: What are Farabi's innovations in the interpretation of Being in Islamic philosophy? What are Heidegger's innovations in the analysis of Being in western philosophy? What are the commonalities of and differences between the views of these thinkers regarding being? What are the implications of the results of this comparison for education? The methodology used was descriptive – analytic (comparative analysis) and deductive. The findings show that the main commonality of Farabi’s and Heidegger’s points of views about Being is return to Being (existence) as against existents. Of course, for Farabi, Being is hierarchical and value – laden. Also education for both Farabi and Heidegger comsists in the realization of Being. Of course, for Farabi, the ultimate Being is God's being, whereas for Heidegger it is the ‘self’ that is considered important.

This research tried to explore Heidegger's anthropological views on technology and its implications for education. The methodology was conceptual analysis Based on research objective and methodology, tree research questions were formulated as follows: What is Heidegger's anthropological look on technology? What are the opposing and approving views about Heidegger's anthropological look on technology? What are the educational implications of Heidegger's anthropological perspective on technology? The findings resulted from the answers given to the first question show that the technology freed itself from man authority and imposed its culture on him. In his views, Heidegger believes that through art we can tackle this problem. Findings related to two question reveal that philosophers as Marcuse and Lyotard agree with Heidegger's determinism view, but some others like Borgman, Dreyfus, Jaspers, Habermas and Finberg opposed to this view and try to modify it. They favor applying technology in life under specific conditions. The findings related to third question indicate that although technology have a growing application in today's education, it is necessary to preserve the genuineness and individuality of students and teachers., the scope of technology (including Art), in its real meaning, should be considered, the technological language should not be a dominant discourse in education and teachers and students should not be dominated by technology.

Heidegger in “Being and Time” analysed Dasein’s existential for questioning about Being. In this research studied the most fundamental existential، i. e. Being- in- the- world on Heidegger’s view. For this purpose، first paid to being- in and worldliness، and then studied tools for accessing to the world and its implication in education. After that in order to paying to the self based on being- in- the- world، considered Dasein’s and Dasman’s spatiality and historicity. At the end educational model designed on Heidegger’s view، criticized and studied the possibility of dialogues between religious and Heidegger’s thought; and proposed Minavi model in education. In this model God is creator and director of the world and historical Dasein، and changes the norms of human societies in periods of time. The goal of this education is bringing up authentic Dasein who believes in God، always examines its thought and behaviours to modify and improve its society. This Dasein is responsible to the world’s director too.