Analytical Analysis - Jurgen Habermas's Critical Moral Education

The purpose of the present study is to analyze and critique Habermas's moral education and to study why and how it is applied in the Iranian educational system using two descriptive and analytical methods.

In order to answer each of the research questions, a method appropriate to the needs of each question and answer should be employed. One of the methods used in this study to answer the first question - examining the foundations of Habermas's moral education focusing on the theory of communicative action - and the second question - examining the criticisms of Habermas's moral education - is a descriptive one. In fact, we first describe Habermas's ethical components, Then, in answer to the third question - why and how Habermas's moral education is applied in the Iranian educational system - we have used the analytical method. The resources used in this research include Habermas's works as primary sources, and others' works, documents, and research in the field of secondary sources. 

Discussion and Conclusion

The findings showed that Habermas belonged to the Critical School and considered the end of moral education to be liberating (Communication) and at the societal level make the pursuit of understanding based on ethical actions as the goals of moral education although many criticisms of Habermas's theory of ethical education are based on communicative action theory, his views on issues such as criticism, change, dialogue and emancipation, nonviolence, etc. can contain many messages and points in the Iranian educational system. Some examples are as follows: Linguistic competence and understanding, institutionalizing tolerance towards one another, engaging competing views simultaneously in dialogue, and institutionalizing rational reasoning and dialogue ethics through the system. School and classroom management.