نشریه مسائل کاربردی تعلیم و تربیت اسلامی
سال سوم شماره 6 (بهار 1397)

The present research sought to identify opportunities and threats of moral education in high schools from teachers’ perspective in Rafsanjan. The research method of this descriptive study was survey. The population of the study comprised 215 high school teachers from among them 138 individuals were selected by using random sampling. The instrument included a self-devised questionnaire on opportunities and threats of moral education. The validity of the questionnaire was approved by experts and its internal consistency was confirmed by Cronbach’s alpha test. The obtained data were analyzed using descriptive (frequency, percentage, and mean) and inferential (Kolmogorov-Smirnov test and univariate t-test) statistics. Teachers examined the opportunities and threats of moral education from three angles, i.e., cognitive, affective, and behavioral domains. Accordingly, the opportunities of moral education are: a) cognitive domain: promoting students’ ability to analyze and evaluate moral concepts, values, and merits; and the use of effective educational practices by educators; b) affective domain: improving students’ emotional interaction with teachers and parents; c) behavioral domain: promoting inclination toward gaining moral values; and improving the practices of school principals, teachers, assistants, and parents. Furthermore, according to the results, from teachers’ viewpoint threats of moral education are: a) cognitive domain: poor performance of teachers, assistants, and institutions outside of the school; and the gap between educational institutions and the family with regard to moral education; b) affective domain: decline in positive and constructive emotional and moral interaction between students, members of the family, and teachers; c) behavioral domain: little attention to moral education; and placing too much emphasis on academic achievement.

The present study was carried out to compare the effectiveness of Maktabalquran educational programs and those of regular preschools in terms of promoting children’s social skills. This descriptive, applied research had a retrospective design. The statistical population of the study comprised all first graders who had attended Maktabalquran or regular preschools in Miandoab from among them 280 students were selected via random multi-stage sampling method. The instrument included Preschoolers Social Skills Questionnaire (Ahmadi and Nourani, 2001). The validity of the questionnaire was approved by experts and its reliability was confirmed by Cronbach’s alpha test. The obtained data were analyzed by independent samples t-test. The results showed that students who had attended Maktabalquran preschools had an advantage over their counterparts in regular preschools in social skills components such as honesty, self-confidence, and relationship with siblings and peers. Nevertheless, no significant difference was observed between the two groups in other components of social skills such as sensitivity, irritability, happiness, and imagination.

The purpose of the present study was to explain the dimensions and components of religious-jurisprudential pluralism and to identify its impacts on religious educational settings. This descriptive-interpretive research was based on philosophical analysis. The statistical population of the study consisted of texts and documents related to religious pluralism, Islamic jurisprudence, and religious education. After interpretively analyzing the texts and identifying jurisprudential pluralism as the most justifiable approach, a cross-comparison was undertaken between opposing paradigms of religious pluralism vs. religious exclusivism and mukhti'a vs. musawwiba jurisprudence in order to extract their implications for religious education. The implications of jurisprudential pluralism for religious education include three components of classroom, instructors, and learners: a) Classroom: comfortable environment where each student feels safe in expressing his viewpoints, lawful, multivoiced settings, promoting creativity in the classroom, collaborative curriculum, educational justice and avoiding prejudice and discrimination in the classroom; b) Instructors: having a liberal and multi-perspective view, focusing on the essence of texts, using rational inference in teaching, using a democratic approach to teaching, avoiding imposing values and beliefs and avoiding inculcation of ideas; c) Learners: fostering broad-mindedness among students, mental development of learners, free interaction with followers of other religions and tolerance of those with different beliefs, promoting constructive criticism among learners, and enhancing learners’ critical thinking. Ultimately, by criticizing and comparing religious exclusivism and liberal pluralism, "moderate pluralism" which is based on Islamic jurisprudence model was proposed as a justifiable approach to religious education.

This study intended to design resistance economy content framework to be included in the learning areas of the national primary and secondary curricula based on the guidelines of Islamic Revolution Leader Ayatollah Khamenei. This is an applied research which was carried out through qualitative content analysis and survey methods. The population of the study comprised related documents and resistance economy experts that were selected via purposive sampling. Data analysis was undertaken by qualitative analysis and descriptive statistics. Findings of the research provided resistance economy content framework to be included in the national curricula. Within this framework, the nature of three components, i.e., objectives, content and organization of content, was identified. For the objectives component, 13 general objectives were first identified in terms of competencies and then detailed objectives related to three-year stages of primary and secondary education were specified. The content element contained a topical outline identifying major resistance economy content areas to be covered in the courses. As to the organization of content, it is suggested that content areas be organized between three-year stages of education based on a combination of vertical methods of content organization such as easy to difficult, distanced to close, objective to subjective, and spiral. And finally multidisciplinary organization of content has been proposed for horizontal organization of content areas in each of the three-year stages of education.

The current study is aimed at examining the epistemological foundations of Transcendent Theosophy in order to extract its implications for aesthetic education as an effective educational method in cultural and art domains. The prevailing hypothesis of this analysis is based on the fact that aesthetic education plays an effective role in promoting the cognitive domain and improving teaching-learning process through applying cognitive functions of art. Such capacity can be proven based on Mulla Sadra's epistemological foundations. This qualitative research utilized a descriptive and analytical method. The statistical population of the study comprised primary and secondary sources related to the subject of the research, which were first identified and then studied purposefully and thoroughly and finally were continually analyzed. The findings of the research indicated that based on the epistemological foundations of Transcendent Theosophy including the relationship between agent and object of knowledge in the creation and formation of knowledge, variety in the means of gaining cognition and unity in multiplicity, there are various opportunities for cognition such as education and acquiring knowledge in the context of beauty and art. The development of aesthetic education as an efficient method will lead to the provision of intrinsic motivation and design of the conceptual experience (creating diverse learning situations), aesthetic literacy and the skill of analyzing meaning, the development of critical thinking, and the perfection of rational dimension.

The purpose of this research was to compare and analyze views of Matthew Lipman, as the originator of P4C, and those of Allameh Tabataba'i on social thinking and to discover commonalities and differences between them in order to make the best use of P4C in the formal and public education system of the Islamic Republic of Iran. The statistical population of the study comprised all works, documents and databases containing Allameh Tabataba'i and Lipman’s views on social thinking. These sources were first identified and then studied purposefully and thoroughly. Next, the obtained data were analyzed through analytical-inferential-comparative methods and this was continuously and simultaneously carried out with data collection. The findings indicated that Lipman and Allameh Tabataba'i have similar perspectives on "attention to individuality while accepting social dignity", "belief in prominent position of thinking and rationality in social interactions", "focus on dialogues" and "rejection of moral relativism". Differences between these two thinkers include "placing great emphasis on method of enquiry by Lipman versus giving great importance to gaining knowledge by Allameh" and "dominance of thinking in Lipman’s paradigm and faith in that of Allameh". The implications of this research are to strive for the promotion of a dialogue-based approach to education and to avoid impeding critical and free thinking.