پژوهش نامه مبانی تعلیم و تربیت
سال یازدهم شماره 2 (پیاپی 22، پاییز و زمستان 1400)

The aim of this study is to examine and criticize Pierre Bourdieu's view about the relationship between agency and culture in the area of education based on Islamic theory of action. To this purpose, concept interpretation and external criticism methods are used. The results of this paper showed that based on the Islamic theory of action, individual agency in Pierre Bourdieu's view is weak. Absence of internal factors, underestimating the individual action, reducing different kinds of action to improvised actions, cultural relativism, and reducing the education function to cultural reproduction are among the criticisms. The implications of these criticisms in the area of education, lead to consider student agency in education process so it changes the education from the reproduction state to an interaction between teacher and students. This interaction take places in different dimensions asymmetrically.

This research aimed at providing a new conception of the role and nature of religious foundations in the curriculum studies by rethinking of interactions between religion and philosophy. Using theoretical approach in the study revealed that the majority of existing approaches to interactions between philosophy and religion have defects and limitations as to the nature of religious foundations of the curriculum. In the approach named the priority of philosophy over religion, the philosophical principles act as the curriculum foundation and all curriculum dimensions and issues are formulated based on philosophical assumptions and religious principles are conceived as secondary ones. In the extreme rationalism approach, philosophical principles are basic where religious principles have no independent placement included under sociological and/or historical foundations. For passing these limitations and redefining the fundamental and active role of religious foundations of the curriculum, it is needed that a reflective view is set forth for Sadra's conception of interactions between religion and philosophy as the two thoughtful systems. Therefore, Mulla-Sadra's view on the interactions between religion and philosophy was analyzed based on its main eight features and their implications for the religious foundations in the curriculum. In this new view, the role and placement of religious foundations in the curriculum change heavily. Religion is conceived as a coherent knowledge system and meaningful network (theory) and religious foundation play the main role in curriculum knowledge. In this regard, religion and its foundations are all present in all cognitive dimensions, levels and aspects of the curriculum.

This paper aims to discuss and analyze the role of teachers in developing and promoting dialogical education through their reaching out to students’ voices in learning environments. The inability of Iranians in the dialog is a major and serious problem of the Iranian society, and it seems that the centralized and bureaucratic education system, with its overemphasis on knowledge acquisition and its negligence of the critical role of human interactions, can be held responsible for this situation. The bureaucratic conception of teachers allows the education system to recruit teachers as its agents in the service of its values, thereby restricting the chances of human interaction and dialog in the educational environments. The Theoretical Foundations of Fundamental Transformation -declared in 2011-seeks to alter the old-fashioned, bureaucratic image of the teachers and portrays them as the cultural forces of society and generators of social capital. Corresponding to this recent reformative policy, this paper puts forward a conception of dialogicality in education with the leadership of teachers, as changing position the between the two conditions of centrifugal and centripetal forces, two concepts introduced by Mikhail Bakhtin. Dialogicality, then, provides practical chances for students’ perspectives to be maintained and their voices heard in education. Also, a model for referring to students’ voices by the teachers for the purpose of promoting multi-voiced and dialogical education is proposed. In this model teachers and students are considered as co-partners participating in shared learning experiences, but from different perspectives