دکتر محمد دارایی

Mystics consider mysticism as a science that is the surest way to achieve the truth and the highest kind of spiritual education. According to Allameh Hassanzadeh, mystical education is a humanizing education and in fact the ascension of the soul to the knowledge of the Almighty, and its elevation to creation according to the divine morality and discipline to the divine manners. This research seeks to explain the methods of mystical education for young students. In this research, with the help of documentary technique and conceptual analysis, the basics of type one, the basics of type two and the basics of type three based on the anthropological views of Allameh Hassanzadeh have been identified; The goals and principles of mystical education were determined after determining the realistic propositions of adolescence and based on the inferential method. Using practical analogy, the methods are identified in three dimensions: cognitive, orientation and practical. Methods of mystical education in the cognitive dimension: Practical scientific cultivation - study of beneficial science - prayers and supplications - constant thinking and remembrance - protest and reasoning - Patternalism. Methods of mystical training in the dimension of tendency: - Perception of taste - Conquest of nature - Opposition to the air of the soul - Meditation, meditation, calculation - Loving and flirting with God. Methods of mystical training in the practical dimension: - Control of human inputs and outputs - Indoctrination of good thoughts and intentions (positive thinking) - Practice performing duties and abandoning taboos - Opposing suspicion - Gratitude - Patternalism.

Mystical education is the deepest and most esoteric reading of religious education in which the mystic with deep wisdom, and esoteric and pure refinement of truth and amour, seeks to discover a unique truth and a eternal connection to this truth. Allameh Hassanzadeh also considers man, who is the manifestation of the universal name of God, as a single truth whose body is his descendant rank who has no more than one identity and personality, which is interpreted as me and Anna and the like. He considers self-knowledge to be the way to reach this unique truth. This research seeks to explain the goals and principles of mystical education, which claims to provide the most certain way to achieve truth and the highest spiritual education. In this research, with the help of documentary technique and conceptual analysis, the basics of type one and two have been identified; Then, using the inferential method and applying three practical analogies, the ultimate goal and intermediate goals and principles of mystical education based on the anthropological views of Allameh Hassanzadeh have been identified. The ultimate goal of mystical education is "perdition in God and survival in God". And some of the most important intermediate goals of mystical education, knowledge of God, cultivating a good temperament, health of body and soul, strengthening the rational soul, presence in the presence of God, realization of two theoretical and practical powers of man, constant ascent, gaining spiritual sustenance for life and conduct Is. Also, self-knowledge, moderation, poverty alleviation, desire, manifestation, evacuation, evacuation, literature with God and gradual completion can be mentioned as some of the most important principles of mystical education.

The purpose of this study is to compare the educational implications of aesthetics from the viewpoints of Allameh J’afari and Dewey to achieve a deeper understanding of the art and aesthetics and various aspects of aesthetical training. This is a theoretical research, which employs conceptual analysis, training and adaptation. Comparing the views of Ja'fari and Dewey on esthetics, this research tries to identify their educational implications and to distinguish their views in this regard. Regarding this goal, the fundamental question of this research relates to the similarities and differences between the aesthetical educational implications of J’afari and Dewey. The results indicated that both scholars have a common view in asserting the necessity of aesthetic education. In terms of the definition of aesthetic education, they both consider art as including aesthetics, and aesthetical education much broader than artistic education. Dewey considers aesthetic education as a meta-curriculum phenomena in nature, which is different from the prioritization of religious and ethical education in aesthetical education in J’afari's view. Both scholars share the final goal, the promotion of the interests of aesthetic traits, and intermediate goals including the fostering of innovation, creativity, and imagination, but they present different ideas in terms of growth. In the issues relating to instructors, pupils, and curriculum, despite sharing some views, they present quite different views regarding the relationship between man and God, and the origin and destination of the universe. In the issues relating to teaching methodology, both acknowledge considering the intentions and requirements of the pupils and orientation of the methods towards discovery and search. However, in addition to question orientation, J’afari takes into consideration the methods that regards the universe as verses indicating the existence of God.