پژوهش نامه مبانی تعلیم و تربیت
سال سیزدهم شماره 2 (پیاپی 26، پاییز و زمستان 1402)

One of the important consequences of new technologies is the change in the nature and meaning of knowledge, the creation of a new metaphysics for knowledge in such a way that a new nature and meaning of knowledge emerges, and this change and transformation, affects the teaching and learning methods and strategies (pedagogy). The purpose of this article is to examine how new technologies affect the nature and meaning of knowledge on the one hand (creating a new metaphysics for knowledge) and then to explain the characteristics and components of pedagogy in line with new technologies and also to examine the types of pedagogy that will be from the new metaphysics of knowledge and its implications for the teacher and the learner in the teaching process. The method used is first conceptualization and then reconceptualization and also philosophical deduction. The findings indicate that technology has three capabilities: 1. Production of horizontal folds and as a result changes in knowledge relations 2. Production of hyper textual space and intertextual space and as a result change in the style of knowledge 3. Creating mapping capability and then changing the product of knowledge. Changing the nature of pedagogy in proportion to the changes in relationships, style and product of knowledge is obvious, and finally, the transition from ontological categories to epistemology and then from epistemology to phenomenology and finally from phenomenological category to methodology is the result of this article.

The present study focuses on Neo-mu'tazila theories with an emphasis on the thoughts of Mohammad Abed Al-Jaberi and its implications for religious education. The Neo-Mu'tazila movement, especially Abed al-Jaberi, by passing through the traditional religious discourse and presenting a new and critical reading of religion, tried to reconstruct the tradition of the Islamic past in order to build its own modern world and to adapt religion to the new era. By examining Jaberi's thoughts in relation to Islamic thought and education, a new plan can be established in religious education.originality, humanity and modernity are among the most important intellectual components of Jaberi in the field of religious education, which has distinguished him from other Neo-Mutzalis. Basics derived from Jaberi's opinions and thoughts at both meta-religious and intrareligious levels can open the way for the challenges of religious education in the new era. The present study with a descriptive-analytical method aims to extract the implications of religious education by analyzing the opinions and thoughts of Jaberi. The results proved that the religious education emphasized by Jaberi are: emphasis on religious rationality, ethics-oriented, critical thinking, free thinking, skepticism, justice-oriented, goal-oriented religious text, Muslim life in the modern era, use of rational-human content, idealistic-critical content and finally emphasis on independent and non-ideological educational system in religious education.

The main purpose of this study was to identify and analyze indicators of the ineffectiveness of the university system in Iran. In so doing, we recruited exploratory mixed (qualitative-quantitative) approaches. In the first stage (qualitative), we purposively selected and analyzed 12 lectures, interviews and criticism of Iranian academic experts in the media, and the results showed that according to experts, the most important indicators of the ineffectiveness of the academic system in Iran include: Quantitativeism, ineffectiveness of researches, lack of scientific authority, certificationism, deterioration of the concept of discipleship, failure and positional arrogance, class chaos and turmoil, vulnerability and reduced public trust in the university and academics, and the separation between university and society. In the second stage of the research, to analyze the relationships between the identified indicators and their leveling, was used the interpretive structural analysis (ISM) approach based on the opinion of experts, and finally, the findings showed that the indicators of the ineffectiveness of the university system in Iran based on the degree of influence on each other in There are five levels. According to the findings, the indicators of higher levels, in order of level, have a high influence on lower levels and play a central role in the ineffectiveness of the university system in Iran.

The main purpose of this study is to analyze the nature of educational administration and leadership as an influential subfield in relation to the fields of power and religion within the historical context of Iran. Grounded in Bourdieu's Theory of Social Fields, this study adopt a new sociological perspective on education and upbringing. This approach posits that for a comprehensive analysis of specific phenomena such as the field of educational administration and leadership, necessitates examining them in the broader social issues. Therefore, utilizing the method of document research and employing the thematic analysis technique aligned with the Bourne and Clark approach, as well as the Atrayd Sterling model, the social history of Iran was studied in two periods: pre-Islamic (Ancient Iran) and post-Islamic (up to the mid-Qajar period and modern educational developments). The results revealed that in ancient times, educational administration and leadership took shape within the hierarchy of Zoroastrian Mobeds with different levels of cultural capital, aristocratic social capital, and symbolic capital derived from political positions. This resulted in a limited professional inheritance in social classes, a prominent characteristic of this specific field. The primary function of this field was the dominance of cognitive knowledge, the stratification of knowledge along class lines, and the reproduction of classes based on a managerial value system. In the Islamic period, due to the diminishing link between the fields of power and religion, as well as the relative independence of the educational field, especially during flourishing periods, educational administration and leadership became more specialized and intrinsic in nature. Renowned religious scholars, in their roles as custodians or representatives of authority, assumed responsibility for educational administration based on their professional qualifications and cultural capital. The function of this field is explicable based on its degree of independence.

In recent decades, privatization in the governance of school education systems has been a focus for policymakers worldwide. In Iran, after the Islamic Revolution, the approval of the Non-Profit Schools Law in 1988 (1367 in the Iranian calendar) marked a significant shift towards privatization in the country's education system. In recent decades, privatization in the governance of schooling education system has been a focus for policy-makers worldwide. In Iran, after the Islamic Revolution, the approval of the Non-Profit Schools Law in 1988 (1367 in the Iranian calendar) marked a significant shift towards privatization in the country's education system. The purpose of this study is to identify and criticize the consequences of privatization policy in the environment of school education in Iran, which was done with the method of criticism. Based on the findings of this research, the privatization policy in Iran's schooling educational system has not been able to improve the quality of education in public schools, and after thirty-five years of its implementation, the school education system still has a budget deficit and poor quality. On the other hand, the privatization of schooling educational system has supported the development of social divide and the reproduction of class differences. Also, the privatization policy has the possibility to threaten and destroy the social goals of the schooling educational system. Therefore, it is necessary to review the policy of privatization in the distribution of school education as a public good and to find a better fit with the cultural foundations and historical experiences of the country. Therefore, it is suggested that in the macro-policies of distribution of school education, there should be a slow turn from privatization to public-charity.

Mindfulness is the method of studying attention and discovering experience; it is increasing in educational research in Western universities and demonstrates itself in publications and curricula. Therefore, applying mindfulness in the educational system can improve the methods of learning and attention. This paper first studies modern mindfulness and its results. Then criticizes its challenges & limitations that are affected by theoretical foundations. Originally, mindfulness took a holistic position and was not confined to one aspect. Today, neuroscience, cognitive science, and clinical psychology reduced mindfulness to the psychological dimension. In comparison, it is extended in many aspects like ethical, spiritual, cultural, and social. Although mindfulness achieved brilliant results, it might act as an inner technological control tool that is normalized and internalized. In neurophenomenology, however, the Buddhist origins and ethical-spiritual features would be kept, respected, and accepted results from empirical areas. Neurophenomenology proposes enactive & embodied mindfulness awareness to preserve all mindfulness features. Mindfulness is something more and beyond recovering from mental illnesses. It follows healing in ethical conduct to reach self-transcendence and intersubjectivity relation. Thus, this paper explains embodied mindfulness and considers its educational implications according to the neurophenomenology perspectives.

The present study was conducted with the aim of examining the educational opinions of Ghazali in the field of ethics (in order to base it on the original religious foundations), and compiling and presenting his explanatory foundations in this field, using the "analytical-interpretive method". The results indicate that Ghazali in the field of anthropology has a two-dimensional view with special emphasis on the "inherent and divine dignity of man" as well as the "spiritual and spiritual aspect of his existence". In the discussion of theology, Ghazali considers Allah the "center and Axis of the universe" and introduces the tendency of people to theology as "natural" and "based on their divine nature". In the field of Ontology, Ghazali presents the universe as having two dimensions: "the universe of matter" and "the universe of the hereafter", both of which require human effort and life. In terms of psychological foundations, Ghazali's explanations are based on the "role of reason and will in shaping human moral behavior", "how to gain knowledge and moral values", "how to judge morally and the ultimate morality", "how to motivate morally", "the angel and goal of moderation of power". In the field of cognitive foundations, Ghazali's emphasis and focus is on "the conditions that create behavior instead of behavior itself", "the opposition to the eradication of instincts from the existence of man as the root of moral virtues and vices in man", as well as "the emphasis on harmony and balance between the three forces of the soul, as the authentic and ultimate beauty". Finally, in the field of epistemology, "the possibility of acquiring knowledge in the field of morality" and also "the extent of Appeal and emphasis on reason and revelation in the recognition of the good and ugliness of actions" are among the things mentioned by Ghazali.