فهرست مطالب rezaali norouzi

This study aimed to present the model of Farabi’s rational education with an emphasis on practical reasoning. Therefore, Frankna’s deductive model was used and the ultimate goal of Farabi's rational education was found to attain God as the first cause. The mediating goals of rational education in the field of practical reasoning include actualization of the power of reasoning (rationality), realization of the will resulting from the power of reasoning (authority), creation of moral virtues among nations, creation of a moderate personality, and realization of a utopia. The principles of rational education in this field include the principle of readiness, educability (discipline), responsibility (individual aspect), and imperfection of human cognition. The principle of graduality and methods of rational education in this field also include observation, attention to the ability of individuals (giving tasks based on ability), gaining experience, discipline, moral cultivation, cooperation (empathy and cooperation), repetition and practice, and learning wisdom.

The general objective of this research is provide a model, including goals, principles, and rational education methods of Farabichr('39')s rational education in Theoretical reason. We have benefitted from Frankenachr('39')s inference method in this research. In the first stage, materials were investigated by qualitative content analysis method and deductive categorization system. With regard to the results obtained from the above methods, the next stage dealt with determining realistic statements. Finally, the objectives, principles and methods of rational education were identified using Frankenachr('39')s inference method by taking into account Farabichr('39')s view on theoretical reason. We have concluded that the ultimate goal of Farabi in rational education is to achieve Allah as the first agent of happiness. In the area of theoretical reason, the intermediary goals of rational education includes the attainment to the existential status of active intellect and the climax of theoretical reason and Mostafad reason, the completion of the stages of reason and access to pure incorporeity and total actuality, attainment to the complete knowledge through the power of the imagination and speech, development of thinking skills in the theoretical. The principles of rational education in the field of theoretical reason are as followings: intrinsic competence, education, guidance, the necessity of education, combining opinion and practice, reasoning and thinking. The methods of rational education in the domain of theoretical reason include learning philosophy, induction, allegory, analogy, modeling, science, artistic creation, wisdom, reasoning and reflection.

Reason enjoys a particular significance and place in Peripatetic philosophy in general and Fārābī’s thought in particular, to the extent that he wrote a particular treatise on reason. Moreover, Fārābī as the founder of Islamic philosophy has an unparalleled place in the history of philosophy. Accordingly, to carry out a research on his view concerning reason seems to be very important. The present work aims at exploring rational training based on Fārābī’s theory of reason for which the author has followed an analytic-descriptive method. To this end, the author first treats Fārābī’s view of reason then embarks upon explaining the concept of rational training. According to the findings of this research, rational training in Fārābī is implemented by both practical and theoretical reason. The aim of rational training is to lead man to follow all levels of intellect, ranging from potential intellect to the acquired intellect, in the light of Active Intellect. That is, in the field of rational action and knowledge man should attain intellection; put it in other words, to attain perfect actuality and pure detachment.

The purpose of this study is to investigate the confusion of opportunity in the works of al-Ghazali and to explain its educational implications for the educational authorities. His works and ideas in various fields of Islamic sciences such as jurisprudence, theology and ethics have been left to him in more than seventy compilations. This research has been done by descriptive-analytical method. Referring to the works of Abu Hamed Ghazali, the author studies and reviews those writings of this great thinker about the life, time, and related concepts. While emphasizing the importance of human life, al-Ghazâlî invites his audience to embrace the various opportunities of life that flow in the context of the eternal life, and his overall purpose in these recommendations is to know and obey God, to control one's airs, to serve one and only Lord. Bliss is in the Hereafter. Ghazali considers the exploitation of the opportunities of his life to be the most important in the course of his education, and he has repeated and emphatic advice on the seizure of opportunities, and he does everything he can to save time and waste opportunities.

The main objective of this research is to investigate the relationship between the three stages of Hegelian ethics evolution: the abstract right, individual morality, and social ethics with the triples of the family, society and state in the process of the dialectic of Hegel's consciousness. This research study the dialectical role of consciousness in the context of one's moral development (family, civil society, and state) in a systematic process of moral education and concerning one another. To achieve this goal has been used as a descriptive-analytical approach. By examining the Hegelian texts, it is possible to understand the relationship between his moral system with the dialectic of consciousness, and finally to deduce the ideas of Hegelian moral education. The findings show that Hegel's system of moral education is based on the three areas of family, community, and state, each of which is closely linked to the three stages of his dialectic of consciousness. On this basis, the default model of Hegel's moral education is outlined, which seeks to illustrate the relationship between the triplets involved in the evolution of one's moral life. Bildung, as the first step, has an infrastructure called the family in which individual education is based on abstract ethics. The second stage has been created in an infrastructure called civil society, in which emphasis has been placed on individual social education. Ultimately, the combination of these two steps is the final stage of the Hegelian moral education model, which has been formed as an Aufhebung.

Despite the significant role of rationality in Farabi’s philosophy, no comprehensive research has been conducted to explain the principles of rational education explaining his ideas.  This research is intended to explain the principles of rational education in terms of its objectives according to Farabi’s thought. Employing Franken’s deductive method, the researchers explained the concepts of the research first. Then, they subdivided the themes into distinct categories and identified the realistic philosophical propositions.  Finally, the principles of ritual education were identified from Farabi’s point of view. The results revealed that the principles of rational education in the domain of theoretical rationality included training, guidance, the necessity of education, and rationality. In the ​​practical rationality, it included principles of readiness, trainability, responsiveness (individual agents), cooperation and gradualism.

Although some reasearchers have shown the relationship between philosophy for children (P4C) and emotional intelligence (EQ), the quality of this relationship has not been investigated carefully. In this paper, authors seek to present a conceptual model to show the relationship between P4C (focusing on caring thinking) and EQ. The method of study was analytic-descriptive. The data showed that caring thinking as an inseparable part of P4C has cognitive, emotional and practical dimensions and includes activities such as definition and distinction of emotional terms and concepts, experiences of various emotions, exploring emotions, examining the relationship between emotions and judgments, approaches and situations, attention and valuation, empathy, moral and social experiences, emotional support and facilitation. These activities are in line with the four domains of EQ, i.e., perceiving and expressing emotions, facilitating thought through emotions, understanding and regulating them effectively; so that the abilities related to the domains of EQ grow, in parallel with training the caring thinking. As a result, it is suggested that while using the P4C program, relying to just caring thinking should be avoided and in the situations where the development of the EQ dimension is intended, training the caring thinking should be considered, respectively.

Patience is of virtues which it is emphasized by Islam and has been considered (looked) from the individual and moral point, while patience has a great power to possess shares and position in children education for social life. Using this position at the beginning needs to answer this question what the meaning of the social patience and its motive and cases. This research by adducing the holy Quran verses and the Quran authenticexegeses is going to answer this question with analytic- descriptive method. The result shows that this type of patience with presence of persons contains in society and in relation to other persons contains meaninig and it is effective in establishing the stability and enhancement of communities and it directly and indirectly impacts life of a person. This kind of patience can be categorized in two main types: patience before the community and patience in the face of community problems. Patience before the community is also two kinds: friendly and kind-hearted patience and reforming patience and also patience in the face of community problems are divided into patience in the face of the difficulty of work and social activities, patience for the remoteness of goals, patience for shortages and difficulties in community and patience in the face of enemy conspiracy and stress.

The various situations which man faces throughout life provide him with potential educational opportunities. Among the foundations of man education is his being influenced by these opportunities. This paper aims to explain the educational opportunities in jihad and show how these opportunities can be used. This research is qualitative study in which an "analytical - inferential" method is used. According to the method of combat, there are four conditions: "attack, defense, emigration and religious dissimulation". In "defense", man is placed in a predetermined situation; in "attack" the decision is taken by man himself. In emigration", man should leave the battle field, and in "religious dissimulation" he should resist and remain consciously silent. Each one of these conditions prepares the ground for strengthening various characteristics in man and contributes to bringing up a combatant who enjoys many moral and social characteristics consistent with the individual and collective dimensions of jihad, such as monotheism,, trust in God, tolerance, patience and resistance, love and anger, obedience, fighting against cruelty and conscientiousness.

Ashura was a very important event that occured shortly after the prophet''s life and became a symbol of epic and courage in the shiite school. According to the importance of this great movement in the history of Islam and shi''ism، enclose it in a heroic، uprising and emotional and paying to the diffrent aspect of this great movement، is the massive mission in he way of the spirit of the Ashura''s school in the body of history. Therefore، current study is a qualitative study، by using text commentary and analysis of speech،by studying the life of Imam hossein (PBUH) to explain the educational goals of this great movement in Ashura and achieved tis reform and development of individuals and society reform including the Imam hossein''s (PBUH) educational goals in Ashura that underlying next target means pure life and these objectives as intermediate objectives fore realized final goal means that worship the God.

Education is complicated, wide-ranging and time-consuming. An awareness of the methods and aims of education, especially moral education, necessitates the understanding of the views of great scholars, especially Islamic scholars. Consequently, the purpose of the current paper is analyzing moral education components from the view point of the supreme leader. The method which is used in this research is qualitative content analysis. The educational pattern of this paper is adding moral education to education. The research resources include books, magazines, articles and lectures. The main purpose of educating men who are wise, scholar, pious and endowed with virtues in order to achieve vision, is the individual and social happiness and righteous society, so that one can reach the ultimate purpose of life, which is nearness to God and taking on Devine characteristics.

Almighty God has stated in the noble Quran that education (training and teaching) is duty of the Holy prophet and set Him up as the teacher and educator of Ummah. Almighty God in the direct speeches emphasizes on the holy prophet possessing of some characteristics in this position for achieving the results. The present research with descriptive-analytic method aims to extract and determine these features which they should be applied by persons who engage in education especially the religious trainers. The results show that 10 features in the dignity of teachers are considered for the holy prophets that they are categorized under two principle features: profession and individual. Profession features include knowledge and recognition and knowing of educator and addressee and individual features determine features relating to self and to others. Individual features relating to self is abbreviated to God- fearing, true-heartedness, application for right and individual characteristics in relating to others include honesty, endurance, kindness, good manners, modesty and aestheticization.

The purpose of this essay is to probe the notion of ethics and its consequences in moral training in the views of Allameh Tabatabaie. In the present study, which is based on a descriptive-analytic method with a qualitative approach, after reviewing the accessible resources, the moral outcomes derived from his moral views are inferred.Following the definition offered by Allamah, the notion of ethics is discussed applying epistemological, ntological, psychological and sociological principles and then the training references found in his views are identified. Based on the findings of the research, the aim of the ethical training is laid in two aspects: ultimate aim (which is salvation) and mediatory one (reaching perfection in both individual and social aspects). Also in the process of training, the observing of the principles such as consequentialism, moderation, self-monitoring and partnership is suggested.

As one of the most important conceptual tools for human beings, imagination plays an important role in mans’ behavior and his felicity. The present paper aims to explain the nature of imagination and the will, discussing how to relate imagination andthe will in the human soul (ego, self). Analyzing and inferring Sadarian texts is the method used in this paper. Imagination, as the mediator between emotion and reasoning (ratiocination) is responsible for preserving, restoring, and fabricating (composing) the mental images. Will, as the desire, intention, and purpose in individuals, suitability to do or leave an action, is affected by the mind (reason, wisdom) or opinion (assumption). Will, like knowledge, is absolutely intentional; that is, it should belong to something or issue (wish). Imagination or mental image is a template and framework for intentional aspect in the will, thus explaining the relationship between imagination and the will. Imagination of an act, acknowledging its usefulness, enthusiasm to do that act, determination, and the act are the stages of the formation of a voluntary act. Mulla Sadra is one of the few philosophers who successfully highlighted the issue of imagination and its relation to the will, proposing novel perspectives in this regard.

The present article is intended to identify the process of perception in the eyes of Mulla Sadra and its edification implications. This research, carried out by qualitative approach and descriptive- inference method, is to review on the related sources and identify the perception and its edification consequences from Sadra's viewpoint. Having defined the edification, its kinds and levels the article is to focus on purposes and principles of edification in view of perception. The purposes are as follows: Assimilation of the attributes of God. Paying due attention to senses as preamble to attaining knowledge Having holistic view in knowledge Carrying out edification in stages (phasing) Taking into consideration the different needs and capacities of human beingConsidering individual differences Discerning various stages of growth and emphasizing gradual nature of edification Levels of knowledge and their corresponding needs of human being.

The present research aims to investigate Qazali's philosophy and extract his educational opinions. To do this, using existing resources, Qazali's thoughts and philosophical methods have been examined to highlight his philosophical fundamentals so that status of Islamic philosophy compared to Greek and western philosophy can be illustrated and also, it can be determined that how Islamic scientist's opinions on education particularly children education are useful in contemporary time and consistent with modern educational theories.Results demonstrate that Qazali's school of thought and philosophy, in spite of having some similarities with other Islamic and western philosophers, is unique. Because, based on his fundamental skepticism as well as Islamic literature and opinions, he has criticized most of philosopher's opinions even Islamic philosopher's and also via religious subtlety and following Koran and Tradition has offered some reasons against them. In fact, Qazali's philosophy is more critical than productive. However, his educational theories have led to significant developments in the world of Islam and even some of them are currently used by professionals of children education.