نشریه فلسفه تربیت
سال چهارم شماره 1 (پیاپی 6، بهار و تابستان 1398)

The main objective of this paper is to explain the difficulties and insufficiency of neuro-philosophy to delineate the framework of teaching-learning environments, and suggest an alternative to these difficulties. Therefore, firstly, the perspective of the neuro-philosophy to teaching-learning environments have been examined and criticized. Then, we have proposed a holographic teaching-learning environment based on the Varela’s neuro-phenomenology of education and inspired by the integral theory. The most important features of this approach to learning environments are: holographic attitudes towards human complicated life, simultaneous attention to the object and the subject and all its explicit and implicit layers by integrating the first and the third person methodologies into the essential components of these environments, namely teaching, teacher-learner communication, evaluation, and curriculum as an integrated whole.

The purpose of this study is to explain aesthetics from John Dewey's perspective and draw its educational implications. This research uses conceptual analysis and deduction as methods. The method of data collection is library-documentary and the analyzed documents include books, research backgrounds and related researches. Aesthetics, experience and knowledge are interrelated in Dewey's perspective. Dewey opposes any kind of dualities and advocates unity in aesthetics, experience and knowledge. The aesthetic experience is distinguished by features such as wholeness, immediacy, cohesion, and so on and knowledge is a part of aesthetics. The implications of Dewey's view of art education can be used in both curriculum and teaching. The implication for curriculum is an integrated viewpoint to art, focusing on the theoretical and practical aspect of art. The implication for teaching emphasizes on the connection between art education and pupil experiences and the emotional aspect of teacher-pupil interaction. Embracing diversity in teaching methods and paying attention to qualitative and process-based evaluation helps to promote art education.

Preconceptions and biases as problems and challenges in the process of people's thought face them with a lot of difficulties in analyzing, explaining, and interpreting affairs and issues. The aim of this study is to investigate the role of self-imposed exile to overcome the preconceptions of understanding based on Wittgenstein’s later thought and to draw its educational implications. This qualitative research utilized a descriptive, analytical, and interpretive method. In the first step, the definition of understanding from Wittgenstein's point of view is discussed, and in the next step, it is made clear how people's understanding and attitude depends on their "world-picture", and how its formation begins from the early stages of life. It is also argued that if the world-picture is a result of persuasion and does not meet the requirements of language games, one's thoughts and insights will be limited by preconceptions. Then, the self-imposed exile as a strategy derived from Wittgenstein's later philosophy is introduced as a solution in order to overcome the preconceptions and the spirit of the times. Finally, the effects and educational implications of self-imposed exile are inferred, and it is discussed how self-imposed exile would work effectively in order to overcome the preconceptions of thought.

The rules are components of our biological experiences that shape all social institutions and human activities, including education. When we invite others to follow the rules, there is always a presupposition in our mind that we and others have a common and clear concept of the rules. Wittgenstein believes that one can be trained to follow the rules. But he puts forward an important paradox about the rule of law, according to which one cannot speak of a conformity or non-compliance with the rule. The logical dimensions of this paradox have attracted the attention of educational philosophers. Following the rules of education in the school and classroom space is one of the most prominent examples of compliance with the rules. But do we have enough reasons to persuade our children and students to follow the rules? The two views of rationalist and authoritarian are among the most important approaches in the area of education to the question of rule-following. Relying on Wittgenstein’s context-based approach to escaping the paradox, this paper claims that the best way to understand the category of rule-following is to form a tacit agreement between the community and educational environments, which can only be expressed in practice without being expressible.

Hirst, the contemporary analytical thinker, considers the religious education impossible; because he believes that it is a compulsory education and thus it will deprive the student of the opportunity to live a critical and creative life, therefore, it is meaningless and impedes the student's intellectual development. According to Hirst, the goal of education is to liberate the mind from all that excludes the mind from its particular function, rationality, the liberation of thought and action of human from error and without any external necessity. This is the virtuous cultivation that goes back to Plato. Given that virtuous cultivation requires a kind of rationality, there is no difference between Plato and Hirst; however, Plato did not devote himself in any of his works to the virtuous cultivation of religious education, but has always identified virtue-based education at a lower level of religious education. Their difference is in accordance with their validities, and the contrast between them is in a vertical relation, because according to Platonic metaphysics, virtue-based education, with the exception of religion, will end the evolutionary process. On the other hand, the result of rejecting religious education and accepting the plurality of cultures in Hirst's theory of education is a negation to the educational principles. From the point of view of Plato, when a conflict occurs among the principles of education, it is necessary to derive non-experimental and non-deductive principles for education from intuitive judgments; the principles that have been neglected in Hirst's theory of education.

The current crisis of meaning and identity is one of the major concerns for every educational system. Religious identity is one of the aspects of this problem that is highly recognized in Islamic Iran. This paper tries to provide a picture for the concept of religious identity, the role of stories, one of the chief sources of meaning, in its genesis and the consequences of storytelling for religious education based on the narrative hermeneutics of Paul Ricoeur. The Ricoeurian thought shows that religious texts in general and religious stories in particular shape the religious identity. According to Ricoeur, description using narratives, is subject to pure narrativisim and it is necessary to move to explanation step. Although every narrative has its own world, but to explain the religious teachings using narratives, other rival discourses must be considered