نشریه فلسفه تربیت
سال ششم شماره 2 (پیاپی 11، پاییز و زمستان 1400)

The purpose of this study is to explain the theory of social constructivism and infer the educational implications of this theory for inclusive education. The research method is deductive inference of Frankenna reconstructed model. The theory of social constructivism in the field of goals, principles and methods of education had many implications for inclusive education. Among the educational goals that were achieved are: to elevate students 'learning according to individual, social and cultural contexts, to develop students' potential abilities, in the field of principles: to pay attention to individual, social and cultural differences of knowledge Students, flourishing students' potential talents with the help of the teacher, in the field of method using self-assessment, using pre-organizers, using participatory method.

The present paper seeks to study and critique the relation of culture and education regarding agency in education documents of Iran. In order to reach this aim, the education documents are studied through qualitative content analysis and conceptual analysis methods especially concept interpretation method and conceptual structure assessment method . This study revealed that there is an internal contradiction in this documents despite the main role they have in explaining this relation. In these documents, concepts like agency, asymmetrical interaction, dynamic of culture and developmental traditionalism have been emphasized which can be regarded as the strength points of documents, on the other hand it is stressed that all this concepts must be grounded on the Islamic criterion system, And this lead to the internal contradiction between these concepts in these documents. This paper studied the evidences of this contradiction and classified them as the governance of the Islamic criterion system, ambiguity of the meaning of the culture, contradiction of asymmetrical interaction with emphasizing on the Islamic criterion system, dominance of the traditionalism on agency and ambiguous conceptual boundaries between culture transmission and culture criticism.

The main goal of current research is deconstruction of the role of formal education in the Iran’s education system in the period of Islamic Revolution. Formal education by putting together the four dimensions of the formation of formal education, including structure, mechanism, valuation and educational activities, appeared almost from the middle of the Qajar period, and expanded considerably with its consolidation in the Pahlavi period The development of formal education continued after 1979, relying on the ideals of the Islamic Revolution, including humanization and human education. Increasing attention to the dimension of formal education in order to use its full capacity, while deepening the existing dualities of the education system, faced with the complete failure of goals and expectations. In this study, with a deconstructive approach, the dominant duality of the country's education system has been analyzed by examining the assumptions of the formation of formal education and the effective poles. The study of the Contamination of the poles related to both sectors shows the complementarity and necessity of both sectors, that by carrying out the reconstruction and using the capacities of both types of educational systems, there are many and multiple possibilities such as: access to educational justice, preparation for the conditions Especially, providing the context for the development of different aspects of the learners, realistic expectations and providing the context for accountability, acceptance of multiple cultural differences, change of master-servant schemas in education.

The main purpose of this paper is to analyze the concept of intellect in Hegel's phenomenological approach to infer the goals of intellectual education from his viewpoint. The present study is descriptive research, and the research method is Frankenna's practical analogy. This study considers intellect to be divided into the hierarchal stages of "observant intellect," "active intellect," "practical intellect," and "absolute intellect," respectively, in terms of development and evolution. Results of the present study indicate that intellectual education at the stage of "observant intellect" includes the use of the "quality," "quantity," and "size" in the stage of "sensory certitude," "contemplation reflection" in the stage of "comprehension," and "good work idea" in the stage of "mental consciousness." Besides, the goals on intellectual education at the stage of "active intellect" include respect for the person as a goal in essence, and respect for the rights of others. The goals behind intellectual education at the "practical intellect" stage include the use of wise "purpose," "intention," and "aim" to achieve "moral consciousness critique" and the formation of "moral attitude" in the individual. The goals of intellectual education at the stage of "absolute intellect" include the use of religious arts to perceive the "absolute essence".

The purpose of this article is to investigate and criticize the anthropological foundations and principles of personalistic moral education. To this end, methods of practical analogy and internal criticism have been used; using the first method, the anthropological principles of personalistic moral education and relying on the second method, the serious challenges of the anthropological foundations of personalism and principles of moral education based on it have been discovered. The findings suggest that based on the anthropological foundations of personalism, principles of moral education such as doing moral activity, encouraging decision making, community formation and personhood education can be achieved. In addition, serious challenges of this approach to moral education are internal inconsistency in the concept of freedom, idealism and incompatibility with contemporary world conditions in the concept of community and extreme privatization and not paying attention to the moral pattern.

Since the modernization of the Iranian school, the main question for reformers to deal with was how to interact and borrow from western education. Social reformers and educational activists have responded to this question and adopted a policy confronting it. The purpose of this article is to critically examine three moderate policies, namely: 1) Appropriation in the views of Mirza Malkum Khan and Mirza Yusuf Mustashar al-Dawla, 2) Selection in the views of Abdul Rahim Talibov, and 3) Instrumentalism in the efforts of Mohammad Ali Mojtahedi and Reza Roozbeh applying Derridean Deconstruction. Deconstruction shows that each of these policies has blind spots that have led to results contrary to the original intentions of their defenders. Appropriation, with its strong emphasis on commonalities, ignores the differences between the two systems of education. Selection has been inattentive to the gradual change of educational patterns by separating from their original context and the emergence of new interpretations. Instrumentalism with its focus on achieving the expected educational results has created an elitist system that ignores the unpredicted educational results and others marginalized by this consequentialism.