جستجوی مقالات مرتبط با کلیدواژه « child » در نشریات گروه « فلسفه و کلام »

Although in public belief, futuwwah is mixed with heroic and bandit traits, but in the opinion of futuwwah writers, a person with futuwwah is a moral person whose whole effort is to achieve spiritual virtues and abandon its vices so that he can reach his main destination, which is the heart/nature. In order to be attributed with these good qualities, he performs rituals and customs. The main issue of the research is the relationship between the definition of futuwwah and its symbolic rituals in the futuwahnamehs with the symbolic messages of Sheikh Ishraq, and whether Sheikh Ishraq has provided a place, definition and symbols for futuwwah in his allegorical and mystical texts? The method of this research is a phenomenological and comparative method that It was carried out in a library manner and The findings of this research: Establishing a link between the codes used in the works of Sohravardi and Islamic futuwwahnamehs and the results of this research: are that Suhrvardi may not be considered as an obvious Futuwwanameh’s writer with a brief opinion, but by considering the symbols used in his secret texts, we can get evidences that he also wrote Futuwwa and The Circle of Fetian is aware and mentions it with hidden symbols.Although he mostly uses the terms Fata and Young manliness for Theosis, the hierarchy of the secrets of Young manliness can be seen in his works, and the hidden secrets of his futuwwah are revealed by studying it in comparison with the Islamic Futuwwanameh.

Paying attention to the field of moral education of children in the works of Khajeh Nasir al-Din Tusi is important. The most important source which explains childrenchr('39')s moral issues is the book of Nasiri ethics. In the second article of this book, i.e. house management and the policy of the family and children, Khajeh has discussed the education of children. He explains his educational method by considering the high and medium goals in educating the population. Explaining the virtuous approach, he states the refinement of the three faculties of lust, anger and reason as the goals of the educational mediator. The most important challenge facing this view is how to achieve these goals according to the age of the child. In the virtuous approach, the intellect achieves the intermediate goals of the moral education of children and leads them to happiness by moderating the three mentioned faculties. This article examines some of the Khajehchr('39')s strategies for operationalizing such concerns.

According to the article 45 of new law to protect family, it is obligatory to consider the interest of the children and youth in making any decision in the courts. Interest in family law is considered to be the highest interest. Following the spread of Coronavirus epidemic a new condition came into existence and it brought in its wake some basic changes in the life of people and affected the interest of children as well. On the one hand, if parents are affected by virus then it will affect the health of children as well. On the other hand, if they cut their relation to their children then they may suffer psychologically. Accordingly, some solutions should be sorted out to facilitate their meeting. The present article following a philosophical approach seeks to study its legal procedure and the views of scholars and the impact of this crisis on detecting the interest of children and the right of family for their meeting.

The style of conversation has been used as one of the most prominent modes of expression and a wise method for communicating and inviting people in Islam and its propaganda. Each conversation- as a linguistic composition- has rhetorical, lexical and style features and secrets that need to be analyzed. One example of these conversations is the father-child conversation. Their literary and rhetorical styles are such beauties that they have both constructive educational effects and have valuable literary-rhetorical ideas and patterns.

 The purpose of  this essay is providing a beautiful reading of the dialogue between father and child in Quran.

The present study is a qualitative study using analytical-descriptive method based on inferential method.

It indicates that theological issues have been expressed in the conversations with the use of theology and the anatomical issues with the wisdom style and the obscene acts with the metaphor and the resurrection and the problem of the resurrection with the metaphorical language and sometimes the inquisitive style.

In the Quranic dialogues, generally speaking, children spoke to their fathers with the view of bowing down and preserving the dignity of their father, which is ethical, and thus being infidels. All are evident, which can be highlighted as a role model in society. In cases where the fathers addressed their children, the rhetoric expressing affection and affection would flow into the language, even though the child was misguided.

The philosophy for children (P4C) program can be investigated from various angles such as the level of effect of philosophy on children in life skills as well as the comparative study of philosophy for children, and children’s psychology and their social life. The present study aims at investigating the critiques on P4C program using the philosophical, educational and psychological sources with a look at teachings of Islamic philosophy. Here, after mentioning the views of the contemporary philosopher, Ayatollah Mesbah Yazdi, regarding the P4C program, we have attempted to deal with the philosophical and educational critiques on this program form the viewpoints presented by Islamic philosophers such as Farabi, Avicenna, Meskawayh, Ghazali, Mulla Sadra, and Allama Tabatabaie. We then attempted to reinforce the critiques on the philosophical foundations of that program in the theological, ontological, anthropological, self-knowledge, epistemological, axiological, methodological, and teleological dimensions. Existence of some inconsistencies in the Lipman’s theory has doubled those critiques. In the path to naturalize that program, we must pay attention to the content challenges facing the program.

The present article proceeds to study the concept of childhood in ancient Iran with reference to certain documents including books and other sources. Research findings indicate that the organization of education in the last centuries was not the same in different places and times. In those days, families, fire temples, and teaching centers affiliated to the courts had undertaken the training of children and youth. Later on, primary schools and universities also came up and joined the same mission. Historically speaking, Iranians had special respect to knowledge, to the extent that, in their religious supplications, God was asked to grant knowledge to them. In the teachings of Zoroaster, one of the ways of attaining heaven is to make effort in educating people. For it is believed that through knowledge, evil and cruelty, as the signs of ignorance, will go away. In ancient Iran learning initiated from childhood and continued till old age ceaselessly. Education is meant for life, that is, knowledge and action go ahead hand in hand, and engulf the whole life and activity of man. In this system of education, man not only sought to attain certain moral virtues and intellectual principles, but also tried to learn some civil sciences and to implement in his practical life. The chief goal of education in ancient Iran was to bring children up to being theist and religious, possessing good moral, learning certain arts, and medical know-how. Concluding that as ancient remains show, the primary factors of education in ancient Iran were as follows: nature and geographical condition, the tenant of the Aryans as modified by Zoroaster, the role of religion in bringing children up and process of education.

A proper and suitable moral training is a kind of force that can save man in certain tricky situations, and protect him from falling into misleading and stumbling paths. Obviously, when a work is done in its proper time and particular situation, it may yield its desirable result. Similarly, childhood period is also the best time for construction. Children are receptive to any kind of training. That is, they are eagerly ready to implement any idea and plan suggested for their training, and will not go away easily. It is very difficult to change those improper inherent moralities and characteristics in adult age. While, it is easy to lead back a child from any possible deviation that may appear before his way, and direct him towards right path. Accordingly, child age is the best period for construction and moral training. For, at this age, the mind of child has not yet found his final form and figure, and is apt to any kind of training for which parents are primarily responsible. Therefore, the present article is an attempt to shed some light on the issue of morality that primarily plays an important role in training, and then embarks upon addressing the issue of training, the way of communicating with children, pursuing stages of learning, and finally, the way of accepting the moral rules and regulations. From religious aspect, certain moral and ideological points concerning children will be explored.

In the course of the eruption of turbulent events in certain societies, only those people can resist and overcome the new problems, and even proceed to benefit from its opportunities that knowingly try to involve themselves collectively in understanding, analyzing and solving the problems. Such cooperation with themselves and others pertains, more than ever, to a cultural issue that should reside in one’s life. The present work, with a philosophical emphasis on the concept of friendship, seeks to prove that our education in present and future situation should draw its attention to this issue. To this end, after separating the ideal state from the existing state, friendship should be introduced as a kind of management of the society in an existing concrete way. Finally, this method should be generalized on the whole of educational system of the country ranging from the kindergartens to the universities.

Game is considered to be the basic activity of children and at the same time can fulfill one of their basic demands. The role of game in the promotion of the physical and psychological health process of children is undeniable. Beside the emergence of audio-video media and owing to the immense growth of communicative technologies today, computer game is also considered to be one the modern games and as social phenomena enjoys a particular attraction. This game addresses mostly children and young adults. Children not only use computer games at their leisure time but also do so when they are among their family members. These attractive and exciting games draw the attention of children and youth for hours and sometime repel them from the real world and plunge them into the imaginal world. Since children and youth are regarded as the assets of a country, their psychological health and growth are very important. This work attempts to explore the effect of computer games on psychological health of children. Concluding that, computer games bring in their wake a kind of psychological violence, depression and excitement, stress and tension for children and youth.

The violation of children’s rights in the developing countries are mostly rooted in poverty, while in the West moral problems and feebleness of family foundations are responsible for the rise of such problem. In spite of all these facts, the West always put pressure on the third world countries for their violation of children’s rights. Attending to children’s rights is not a matter of present societies, but in Islam also it enjoys a particular place (respecting children, banning people from any kind of violation, discrimination and misconduct against children, and persuading them to do justice to children). This work follows a qualitative approach, that is, avoiding any hypothesis making approach but follows an analytic-descriptive method in order to find out a response to the questions concerning the basis and weak points of children’s rights in Iran and the World. At the end, following a qualitative analysis it is concluded that keeping in view the particular situation of children, namely their physical and spiritual situations; they should be taken under particular protection and supervision. With respect to their weakness they should be protected in a way to be able to achieve their rights and the elder also should take this fact into account.

The present article aims at studying teaching children curriculum from the perspective of neo-conceptualist philosophers and the method of this work is deductive-analytic following which all relevant evidences have been studied in order to respond to the questions posed in the work. With respect to the questions of the work, the results are as follows: from the perspective of neo-conceptualist philosophy, children are considered to be as the creators of meanings. They are exactly members of a society, so it is necessary to take into account their experiences, thoughts, feelings, dreams, their ways of communication, valuations, and behaviors. Indeed, activities outside and inside the schools should be compatible with each other. According to this school of thought, knowledge enjoys various aspects and all aspects should be studied and this process will bring in its wake new forms of knowledge. Of course, this is possible through stressing on the destruction of certain boundaries and creating new conditions. In the views of philosophers like Plato, Augustine, and John Dewy we can see the importance of training children for bringing about changes in a society.

By utopia it means a society that enjoys certain political, economic, social, and educational structures; a society that can lead the maximum number of its members to maximum happiness. As a matter of fact, by writing utopian books, the authors are not aimed at erecting such utopia in their country or in other country. According to Plato, these works are considered to be just like patterns that all countries can benefit from them and following which attain their happiness. Utopianism first was developed by Plato and then other philosophers in the world of Islam and Christianity followed him. Here we are not going to deal with the well known figures in the field of utopian in the world, but rather intend to cast some light on the training of children in the utopia of reformers and philosophers. Based on the studies made on training, the signification of training has two meanings: general and particular meaning. Both meanings stress heavily on the importance of training of children and youth and consider it as a means of bringing about changes in a society. In this article the views of the Eastern and Western philosophers like Plato, Aristotle, Augustine, Farabi, Tomasho Kampalana, and Thomas More on the notion of utopia have been studied. Almost all of them followed the same universal and logical principle. In certain issues such as religion, man, and God there are certain differences between the Western and the Eastern utopias. To sum up, while spirituality and divinity constitute the gist of Eastern utopia, the Western utopia stresses on materiality and corporeality and this point is palpable in their training of children. On the whole, utopians strongly stress on education and training and look at training as a chief factor behind any peaceful social change.

The renovation process along with the deep changes in the different areas of man's individual and social life have caused changes to the family which plays a main role in human life. The social development is among the consequences of these changes which caused human society to encounter a serious challenge. In the second half of recent century, renovation has affected human societies through various factors and cause decrease in child-bearing. One of these factors is fostering the culture of feminism. Using a library-based and document-based method, this paper deals with the demographic arguments of feminism. The findings show that the feminist thought has affected the social development and reduced the level of child-bearing by spreading such ideas, like individualism, negative attitude towards marriage, towards child-bearing and towards the role of the mother, and legalizing abortion and complete sexual freedom, belittling house-work and encouraging women to get higher education and work outside and also encouraging them to redefine women’s identity. It seems that the arguments of feminism have caused new problems for societies and they are rejected because of inconformity with religious teachings and Islamic-Iranian family pattern.

Obviously, children are the creators and owners of future. Moreover, the philosophical, cultural, scientific, and religious legacies of society must be transferred to children through education and training. At the same time, this education and training process needs to be completely purposeful and target rationality and the production of moral, intellectual, and religious human beings and, finally, lead each person towards the station of humanity in proportion to their capacity and capabilities. However, the questions which arise here are what the different features and stages of this process of education are, and to what extent its specified periods are dependent on or independent from each other. In this paper, the author examines two interpretations of teaching rationality and philosophy to children and demonstrates why and in what sense children are not small adults.

As a potential talent, creativity demands attention and training. This is because this ability, like all other human abilities, cannot become actualized unless it is developed. Therefore, parents, nursery schools, and schools should provide the context for the growth of creativity in children from the early years of their childhood. Creativity is one of the most supreme and complicated activities of the human mind which should be taken into consideration by the educational system. It depends not only on individual’s intelligence and thoughts but also on their character. Considering the role of the educational system as the instructor and developer of creative and inquisitive human resources, we must ask the important question of to what extent our educational system leads students to this direction. Therefore, we can consider research, alongside teaching, to be one of the most important purposes of education, which demands the attention of authorities. It seems that schools and teachers have a very critical duty in this regard. In addition to promoting research activities, teachers should motivate the students to become involved in research and teach them correct research methods. Accordingly, the present paper examines the different dimensions of creativity, such as the concept of creativity, the process of creative thinking, characteristics of creative individuals, influential factors in creativity, teachers’ role in developing creativity, methods of promoting and developing creativity among students, and the role of research in training creative students. Here, after discussing the ideas of teachers and experts in the field of education with regard to the concept of creativity and the process of creative thinking, the writer tries to provide an answer to the following questions: Is creativity an internal or an external process? Does it require discipline or self-motivation? While referring to various research findings, the writer also explores the personal and psychological features of creative people and highlights their differences from non-creative people. In another part, he reviews the effective factors in creativity as well as the factors that prevent creative thinking. Given the roles of teachers and families in developing creativity, it is also tried to provide an answer to the question of whether the developers of creativity should be creative themselves or not. Finally, reference is made to the various methods that scholars in the field of education propose for establishing and developing creativity and the flourishing of creative talents.

The senses of inquiry and curiosity in children can be used as the most important bases for a correct, principled, and efficient educational system. Here, the teaching of philosophy, because of its tight relationship with practice, is of particular significance. Teaching philosophy means teaching rationalizing or thinking to children. Philosophizing can help us lead children towards self-perfection. In this way, they will develop critical and creative thinking abilities and internalize several educational concepts. From among the educational outcomes of such a teaching process, we can refer to the learning of order and discipline. In this process, the child learns about order in act and behavior through mental order and organization rather than external force. In Islamic philosophy, Mulla Sadra bases his practical wisdom on theoretical wisdom. Moreover, he derives the thinking and reasoning abilities from Man’s rational faculty in the field of theoretical wisdom. Therefore, through training the rational faculty of a rational child, one can explain the significance of discipline and teach it to them.

This study aims to assess the purposes of the Program of Teaching Philosophy to Children based on Islamic philosophy. Accordingly, the researchers have initially tried to explore and clarify the various angels of thinking and intellection in Islamic philosophy. Then, after introducing the Program of Teaching Philosophy to Children and its goals, they have reviewed and evaluated these goals based on the place of reason in Islamic philosophy. The findings of this study indicate that this program is a valuable endeavor reinforcing the growth of philosophical thinking in children and adolescents. However, the execution of the above-mentioned program in our country, where the divine and monotheistic worldview has penetrated each of its pillars, will create some harmful effects if some necessary changes are not made in its fundamental principles. This is because these principles have been devised based on the Western materialistic worldview, which does not correspond with Man’s perfectionist and truth-seeking primordial nature and is, rather, standing at a huge distance from the transcendent purposes of creation.

The correct training of children during the first years of their life plays a very important role in preventing certain learning problems or decreasing them. Moreover, it results in life-long benefits for both families and society, for example, reinforcing moral values, encouraging sociability, and prompting social mobilization. Philosophy for Children attempts to disseminate philosophy among children for the purpose of teaching logical reasoning and judgment to them within the framework of this discipline. Philosophical inquiry in classes at primary school or nursery school provides children with the chance of becoming familiar with their own world and discover what is valuable and praiseworthy therein. The main job of a teacher is to prepare children for learning. Previous studies indicate that this task begins during the preschool period or even before that. Therefore, a new program called “Philosophy for Children” has been initiated in order to introduce philosophy into school curricula. This Program employs some types of practice and tasks in the class in order to teach children how to think. By using this program, trained school teachers can encourage children to think more profoundly about the ideas behind their school work.

Family is the most important center of social education and socialization, which has an important role in educating and socializing children, especially during early years of their life. In the meantime, some obstacles and damages prevent family from playing an influential role in social education of children. Using a descriptive-documentary approach and referring to religious texts and findings of new sciences, the present paper investigates the obstacles and damages which, in some way, prevent family from playing an important role in social education of children. Exhaustion of children's social capital in family, breakage of family system and divorce, going to extremes in socialization of gender roles, disharmony between family and other factors of social education and weak control of family over children in modern families are among the problems which can prevent ideal social education of children in family. This paper tries to achieve the parameters which reflect the obstacles of social education in family.

Through placing the rational faculty in the nature of human’s beings, Almighty God has created them in a way to be intrinsically thinking beings. Moreover, He has considered many of the teachings in relation to rationality in His eternal miracle and last descended gift to humanity, the Holy Qur’an. Thought and wisdom are among the basic concepts in Islam, and the Infallible Imams (a), the proofs of Truth on Earth, have also emphasized the necessity of training and nurturing them. By rationality, we mean the collection of principles that are necessary for training human thought. These principles pertain to correct educational methods, the appropriate age for learning, useful and constructive sciences, etc. Rationality is directly related to teaching and training, which is why it plays a key role in the formation of children’s character. They are also among the constructing elements of the family system and have a noteworthy effect on creating a healthy and influential society. Therefore, familiarity with children’s manner of rationality is of prime importance in authentic Islamic sources and is a topic demanding more research.