فهرست مطالب shahin iravani

The emergence of governance is tied to the concept of participation. A concept that increases capacity if realized. It builds confidence among actors and optimizes decisions. Iran's educational system to solve economic and educational problems, among the actors in this field has always been looking for a model of participation so that it can always use the abilities of all people to always have the best services to society.The present article seeks to explain the evolution of the educational institution in Iran based on the governance structure of the educational institution.

Using the historical-analytical method, referring to historical sources in this field, he first describes the narrative of the rule of the educational institution in Islamic Iran, focusing on the school as the most fundamental institution in responding to the need for education.

Historical findings show that the ambiguity in the concept of participation in the education system in different historical periods has caused today's school to overcome the existing challenges, gradually influenced by Western culture and its industrial society, a feature- The purposes of Islamic civilization in laying the groundwork for the participation of individuals in the governance of the school institution.The family, which was the main pillar of participation, was marginalized, and learning, which was considered a bounty among all, was declared an obligatory right. The principle of brotherhood in the relations of actors in this field gave way to legalism, which brought fixed and defined tools and areas for family participation.

Explanation of the concept of participation in the education system can play a role in the governance of the Iranian educational institution based on Islamic civilization.

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.

The main purpose of this study is to review and critique two competing educational borrowing policies in contemporary Iran, namely the wholesale reception of the West and the rebelling against it based on the issue of identity. In the first policy, the ideas of Akhundzadeh and Malkum Khan and in the second policy, the ideas of Shariati, Al-Ahmad and the official documents of educational reform after the Islamic Revolution are emphasized. Derrida's deconstruction approach has also been used to critique these policies and to reveal the contradictions of each of them, to go beyond the aporiatic situation resulting from this confrontation. Deconstruction shows that both politics are caught up in the metaphysics of presence and auto-immunity, ignoring the differance, supplementarity, and contamination between the "self" and the "other." It is also suggested at the end of the article, that the acceptance of the aporiatic situation as a transcendent condition of reform, identity non-closure, and supplementarity in Derrida's concept of negotiation be incorporated into the structure of any forthcoming borrowing policy.

This research aims to find out the relationship between knowledge and skill and role of knowledge in learning the skills. The findings of this research indicate that there is a knowledge gap in the process of skill learning and practical training. Although according to historical evidences the two are independent from each other, a more precise definition of the concepts would acknowledge a tie between knowledge and skill. The basis of this connection is their rational root which was explained in Aristotle’s philosophy. In his philosophy, theoretical reason deals with general issues and becomes a basis for particular knowledge or practical reason, leading it towards practice. This general knowledge, as a basis, plays the role of a ground or context for skill learning and includes philosophy of technology, man’s approach to the nature, his interaction with it and man’s relation with production. According to Heidegger, this philosophy in modern age is based on destruction of nature and instrumental approach to technology. Practical knowledge (technique and art) in Greece was harmony and realization of capabilities of things; but Heidegger considers it a kind of exploration of the truth and presentation of production. The consequence of aggressive essence of technology against the nature is destruction of environment and harming the production.

There are some ambiguities about the status of women in Islam, andthis paper studies exemplary women in the holy Koran by content analysis, referringto valid interpretations. Its basic questions include: Koran’s method in introducingmodels, gender roles in Koran, and Koran’s criteria and modeling principles aboutexemplary women. The findings demonstrate that the Koran has acted very preciselyto introduce models based on certain criteria. Koran uses the term “osveh”for “model” and discusses two kinds of models: positive and negative ones; and explainstheir characteristics and behaviors in a creative manner. Most of the requiredvirtues stated in the holy Koran are common or similar for both genders, and someother virtues are embodied in women examples. The most significant of them isMary who is praised as a very great human being, a believer and also a sign of Godfor all believers including men. Koran mentions that gender is not an obstacle forhaving freewill and independence in making decisions; and presents two womenas examples for freewill; even though they usually are under greater pressure thanmen. The holy Koran concentrates on two virtues for all: standing against oppressionand leading a pious life; and introduces two women as role models with suchvirtues, not men. Furthermore, the Koran introduces and praises a female governorwho takes a different approach from men in governing a country and successfullymanages complex issues such as war and peace. Instead of confronting the armyof King Solomon, she took a diplomatic approach. Regarding women’s gender roles,motherhood and women’s role as a wife is greatly emphasized. In this regard, theholy Koran underlines the pivotal role of moving towards the right path; a womanaccompanying her husband in this path is a perfect spouse, and on the contrary, awoman should not obey or accompany her husband if he is going astray. Furthermore,regarding motherhood, the holy Koran mentions mothers’ suffering and theirlove and protection for their children under the most severe conditions.