نشریه پژوهش در مسائل تعلیم و تربیت اسلامی
پیاپی 48 (پاییز 1399)

This research is intended to identify the fundamentals of moral training in the anthropological theory of Martyr Motahari. This is an analytical-inferential research. For the collection of the data necessary to achieve the objectives of the research, the existing related resources were reviewed and the notes were taken. Then, the data were analyzed through qualitative content analysis. The results indicated that moral training is based on faith and religious thought, being regarded as an arena for nourishment of the human soul, characteristics, virtue and traits, as well as reinforcement of the wills of the inner promotion of the trainees. The inherent dignity of man, according to principles of moral training in Martyr Motahhari’s anthropology, is due to attribution of human soul to God, the potential nature of human values ​​as innate talent, the innateness of human inclination towards morality, the religious root for human moral preferences, the controversy between material and spiritual inclinations of man, the inward nature of human conflicts, the innateness of self-awareness, priority of self-awareness over self-knowledge, moral self-construction through will, the necessity of spiritual freedom for reaching to moral perfection in individual and social dimensions, trainability of man, acquisitional characteristics of  perfection, and dependence of the development of perfection on balanced growth of human values.

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.

Allameh Tabatabai and Emanuel Levinas are among the philosophers who have given great importance to ethics. Using descriptive-analytical and comparative methods, the researchers have made attempts to identify the convergence and divergence of their views by reviewing the philosophical bases of the ethical education. Assessment of the ontological, anthropological and axiology of moral education by Allameh and Levinas signifies that the basic concepts in Levinas's philosophy contains ethics focusing on the others, responsibility, and will. The philosophy of Allameh Tabatabai, however, concentrates on others, moderation and innateness as having special position. Both emphasize on others, responsibility, will, and freedom. Furthermore, Levinas and Allama both believe in God and consider Him as infinite. However, God, in Levinas’s view is considered equal to the otherness, while Allama believes in transcendent, free of any change, and above others.

Religious training, a special approach to human training, in coming across with virtual space, as a field for the realization of this approach, is challenged with many problems. This study is intended to address these problems. For achieving this goal, the researcher tried to explain the theoretical foundations of the issue and analyze its requirements. The issue of familiarity with definitive and metaphorical subjects in religious training and the requirements of virtual space, are illustrated in two axes of "the need to appreciate the omnipresent God" and "the presence of supervisory ethics". The results of this descriptive-analytical research indicated that there is an unevenness among the elements of religious training and the indications of virtual space, so that, they help achievement of the desired religious training in some cases, and acts conversely in some other situations. An analysis of this disparity, helps to identify the positive and negative factors affecting religious training. Moreover, it signifies the solution to the problems of religious training in virtual space.

This study is intended to analyze “Hedyehaye Asemani” textbooks for the fifth grade students on the basis of the components of spiritual traing of Imam Khomei. The research is conducted through categorical content analysis. Units of analysis contain sentences and images. The statistical population of this research involves the “Hedyehaye Asemani” textbooks for the fifth grade elementary students. According to the census method, the sample size is equal to the population size. A checklist is used to for collecting data. Descriptive statistical indicators of frequency and percentage are considered for data analysis. The results revealed that the components of spiritual education from Imam Khomeini's point of view, are mentioned in 448 sentences. The component of spiritual values, ​​with 208 sentences, (46.37%), is the most emphasized one. The component of spiritual beliefs, with 81 sentences (18.09%), occupy the least emphasized position. Furthermore, the components of spiritual education are mentioned in 448 sentences. The component of spiritual behavior, with 24 images (57.12%), has the highest frequency. The component of spiritual beliefs with 6 images (14.29%) has in the lowest frequency.

This research is intended to investigate the effect of spiritual problem-solving training on the quality of work life and social self-efficacy of high school teachers in Gurgan. This applied research follows a quasi-experimental method using pre-test and post-test techniques. The sample, selected by random sampling method, included two groups of 20 people. The first group, test group, received spirituality-based problem-solving training procedure (2013). The second group, the control group, did not receive spirituality-based problem-solving training. Data collection tools included: a) spirituality-based problem-solving training program, held in five sessions of 50 minutes in one month, b) Smith and Betz (2000) standard social self-efficacy questionnaire, c) Walton’s (1973) quality of work life questionnaire. The results derived from covariance statistical analysis signified that spirituality-based problem-solving training had a significant positive effect on teachers' quality of work life and social self-efficacy. 21% differences in teachers' quality of work life and social self-efficacy scores was due to the effect of spirituality-based problem-solving training.

Storytelling has always been of interest and consideration for human beings throughout the history. Stories have been appealing for people and they have played essential roles for developing decent behavior. Focusing on this human natural interest and inclination towards storytelling, the Holy Qur'an has paid great attention to it and has designed and proposed many delicate theological, social and moral issues in the form of the most beautiful stories. This study is intended to investigate the effects of teaching Qur’anic stories on the moral development of primary school students in Khosroushah city in East Azarbaijan province in the academic year of 2016-2017. Hence, a quasi-experimental research of pre-test post-test type, including two experimental and control groups, was conducted. The ethical growth measurement interview was used for data collection. 10 teaching sessions were held to teach Qur’anic stories. According to the research method, sixty of the second grade elementary students were selected by cluster random sampling, 30 of whom, were considered as the experimental group, and were taught the Qur’anic stories 2 hours a week for 2 months. Thirty others were considered as the control group without any exposure to the Qur’anic stories. Covariance analysis was used for the analysis of the data. The findings indicated that teaching Qur’anic stories improves moral development of students in terms of all its components. As a result the use of stories from the Holy Quran is suggested as an effective method for children's moral development.

This research aims at investigating the position of moral training in the elementary school textbooks. The quantitative content analysis of Shannon entropy is applied to this research. The unit of analysis contains texts, questions, exercises and pictures covering 1247 pages. The statistical population included elementary school textbooks selected as a sample purposively (according to the objectives of the courses) including “Hedyehaye Asemani” and “the Holy Quran”. The components and indicators of moral training were derived from upstream documents and preceding sources, and were reviewed in the textbooks. The content validity was confirmed through CVR (0.90), and the reliability was obtained based on the agreed coefficient as much as 0.87. The results indicated the highest level of attention and importance was devoted to the component of relationship with God, and the lowest level of importance was belonged to the component of relationship with oneself. All in all, it was found out that moral training has not been considered as much as it deserves.

The educational system of a country intends to prevent the major problems of human society, such as social injustice, war and bloodshed, moral decline and economic corruption, by educating human resources. To achieve this goals, educational systems are supposed to nourish the emotional intentions as well. This research is aimed at investigating the foundations of Rumi's theology for the fulfillment of these principles on emotional training. Applying a descriptive-inferential method, Rumi's works and his views on the bases of knowledge of the existence of God, power, patience, beneficence and repentance were all reviewed. Furthermore, the relationship and impact of these views were explored to identify their relation with the objectives of this study.  The principle of request was derived from the knowledge of the existence of God; the principle of supplication was derived from the foundation of power; the foundation of patience resulted in awareness; the basis of beneficence resulted in the principle of developing the capacity for receiving mercy; and the basis of repentance resulted in the principle of return. Based on these principles, appropriate methods were derived, including: heartful prayer, consciousness and knowledge, truthfulness, avoidance from aggressiveness and extravagancy, humility, compassion for the aggrieved people, and avoidance of brutality and arrogance.