جستجوی مقالات مرتبط با کلیدواژه "تربیت" در نشریات گروه "علوم تربیتی"

The objective of this study is to analyze the content of Persian language and writing textbooks for elementary school in terms of attention to the six educational domains. The research method is descriptive, using content analysis based on Shannon entropy. The study population included Persian and writing textbooks for elementary school during the 2024-2025 academic year. Data were analyzed and described using the analytical approach. Results show that among the six grades of Persian textbooks, the highest attention to the dimensions and components of the six educational domains outlined in the Fundamental Transformation Document of Education was observed in the fifth-grade Persian textbook (19.40%), while the second-grade textbook showed the least attention (11.85%). Regarding the dimensions of the textbooks, the faith-based, devotional, and moral domain received the most attention (29.18%), followed by the physical-biological domain (22.35%), with the economic and vocational domain receiving the least (8.50%). For the writing textbooks, the sixth-grade writing textbook received the most attention to the six educational domains (18.80%), while the second-grade writing textbook received the least (15.50%). Among these, the faith-based and devotional domain was emphasized most (28.80%), while the economic and vocational domain received the least attention (11.37%). Overall, both textbook types showed the greatest focus on the faith-based and devotional domain, and the least on the economic and vocational domain.

Strategic cognitive-behavioral training within an educational system consistently emphasizes the close relationship between the theoretical and practical aspects of behavior. Consequently, the analysis of behavior based on the interconnection of psychological dimensions should be considered one of the fundamental issues in the field of education. By examining the process of behavioral emergence, it becomes evident that in every voluntary action performed by a human, the psychological dimensions—including insight, inclination, and action—are closely intertwined. In this context, one of the most coherent behavior analysis models is the multidimensional psychological pyramid model. These dimensions, firmly connected, shape and guide behavior as the essence of education. In the present study, in addition to the three dimensions of insight, inclination, and action, subordinate dimensions such as attitude (a subset of insight) and motivation (a subset of inclination) are also explored. This research adopts a qualitative content analysis method grounded in a cognitive-behavioral approach, aiming to investigate the impact of psychological interconnection on guiding behavior. Findings indicate that the more cohesive, organized, and precise these dimensions are within any educational domain, the more apparent and flourishing the essence of education will be, providing a more suitable foundation for imparting Islamic knowledge and pedagogical content in alignment with Islamic teachings.

One of the essential needs of any civilization is human education, and every educational system requires a theory. Educational theories are shaped by specific philosophical perspectives, which negate other theories of education based on their philosophical foundations. In this regard, the present study aims to address the question: what are the types of incorrect and harmful educational practices in the path toward developing the perfect human, and how can they be classified? The study focuses on Shahid Motahhari's significant role in contemporary Islamic theorization. To this end, all of Shahid Motahhari’s works were analyzed using a qualitative analytical method. The findings reveal that in the process of educating the perfect human, four types of harmful educational practices may occur: Non-human education, which deviates from innate human tendencies (fiṭrah), leading to individuals conforming to the desires of the educator rather than aligning with their creation. Incomplete education, which focuses only on certain aspects of human existence rather than a comprehensive approach. Unhealthy education, which lacks balance, ultimately producing a caricature-like personality. Imperfect education, which results in a model of human development that falls short of achieving true perfection.

Spiritual education, as one of the basic approaches to education in human life, plays a key role in improving the quality of individual, social and civilizational life. In the university environment, this type of education is also of particular importance, because spiritual education can help to cultivate moral and spiritual aspects along with scientific growth. The purpose of this research was to explain the foundations of epistemology of spiritual education based on the thought of the Imams of the Islamic Revolution, which used the method of analysis or progressive argument, and the method of data collection was in the form of library and documents, referring to first-hand sources, and the content obtained It was compiled by using books and also software that collected the sayings of Imam Khomeini (RA) and Imam Khamenei. The findings showed that the epistemological foundations of spiritual education in the realization of a civilization-building university are: the revelation of knowledge, the value of knowledge, the monotheism of knowledge, the rationality of knowledge, the non-imitation of knowledge, and the usefulness of knowledge; that these knowledge bases can help universities to play more active roles in shaping and advancing the new Islamic civilization.

This article aims to analyze and explain the relationship among the concepts of education, instruction, and thriving, drawing inferences about their roles within the educational system.

The research employs an inferential analytical method, reviewing classic and contemporary educational texts to examine these concepts and their application within education.

The result indicates that education, instruction, and thriving, though distinct areas, serve specific roles. Education encompasses processes aimed at achieving mastery with understanding. A lack of understanding leads to mere instruction. Thriving focuses on realizing growth and unique traits (genius), with challenges arising from failing to differentiate these concepts. Education emerges when instruction and thriving fulfill the necessary condition of intrinsic worthwhileness, which values the outcomes of both processes as signs of an educated individual. Furthermore, worthwhileness energizes instructional activities. Key findings include: 1) Instruction and thriving underpin education; without them, education cannot occur. 2) Education acts as a guiding framework for the other two, preventing a purely instrumental approach devoid of humanity and spirit.

Recommendations from this research for educators, trainers, and educational program managers include: differentiating understandable from non-understandable subjects, recognizing the significance of both active and passive teaching methods, clarifying concepts of growth versus transition in thriving, ensuring education guides instruction and thriving to avoid instrumentalism, integrating understanding, mastery, and interest in instruction and thriving, fostering interaction between effort and interest, and distinguishing between learning and training.

This research aims to explore the potential for achieving epistemological tolerance through the constructive elements of Gadamer's philosophical hermeneutics and to discuss its educational implications.

The research employs conceptual analysis to clarify the meaning of concepts by examining their relationships. This method provides a detailed interpretation of Gadamer's views, uncovering his philosophical assumptions about epistemological tolerance, leading to educational implications.

Resalts:

The study investigates the construction of epistemological circuits based on Gadamer's hermeneutics. Through conceptual analysis, it elucidates his philosophical assumptions about these circuits and their relationship to epistemological tolerance. While the concept of epistemological tolerance can be ambiguous, this research provides a clearer understanding. Gadamer's hermeneutics is seen as beneficial for fostering epistemological tolerance. In today's educational landscape, cultivating epistemological tolerance through Bildung is crucial for comprehension.  A cohesive social education system should acknowledge the mutual rights of individuals. Gadamer's ideas prompt us to consider different viewpoints, encouraging constructive dialogue for seeking truth.Keywords: epistemological tolerance, bildung, Gadamer, understanding, dialogue.

Teaching is an experience that involves careful and sensitive listening to others. We are present in a world where we create each other, and a teacher who looks at the differences of students with an open mind transforms the teaching process. The teacher builds a bridge to provide the necessary space for learning from others and moving from the concept of "I" to "we". Therefore, teacher education and training should be considered a hermeneutic relationship that is a productive relationship, which is necessary for transformative learning based on epistemological tolerance. Gadamer's philosophical hermeneutics introduces us to strategies that will lead to students' understanding and acceptance of the other.

After the victory of the Islamic Revolution in Iran, many politicians and thinkers turned their attention to the importance of education, and led to numerous efforts to transform the educational process. However, most research has focused on the theoretical aspects of education and neglected its practical dimensions. Ayatollah Mahdavi Kani, a revolutionary figure who focused on youth education before and after the revolution, could discuss theoretical issues in education and implement his educational model practically. He applied this model in places like Imam Sadiq University and the Marvi Islamic Seminary (Hawza). Therefore, examining his statements can help provide a new and practical model in education. This study analyzes Ayatollah Mahdavi Kani’s written works and ethical speeches to extract relevant educational insights and redesign a coherent model based on his views. He viewed education as a complex and delicate process requiring the guidance of a capable and compassionate mentor. He would overemphasize the crucial role of the mentor and teacher in the educational journey. In his view, a mentor should go beyond teaching knowledge and act as a moral and behavioral role model for the students. With patience, the mentor should internalize human virtues and Islamic values in individuals. From this perspective, the mentor’s role as a guide and behavioral model is a significant part of the educational process according to Ayatollah Mahdavi Kani. This comprehensive and practical approach to education can lead to an effective and applicable model in Islamic education.Research

This study analyzes Ayatollah Mahdavi Kani’s educational views and extracts his educational model using qualitative thematic analysis. This method is suitable for analyzing qualitative data such as texts, speeches, and documents. The study involves several stages: coding, conceptualization, categorization, and report writing. During the coding stage, we identify key themes and concepts in the text.In the conceptualization stage, codes are grouped into distinct categories based on their similarities and differences. In the categorization stage, we identify relationships between categories. The research findings are presented in a coherent and organized way in the report writing stage. Using qualitative thematic analysis helps us deeply and accurately understand Ayatollah Mahdavi Kani’s views on education and extract his educational model.Various sources, including his published books and recordings of ethical sessions held at Imam Sadiq University, were loaded into the MaxQDA software. In the first stage, text segments containing themes related to education were extracted and coded. Then, the codes were grouped into distinct categories (concepts) based on their common aspects. Finally, related concepts were grouped under broader categories (general classifications). The software was used for data analysis.

Ayatollah Mahdavi Kani defined education as the construction, purification, and actualization of potential talents, which cannot be achieved without asceticism and adherence to gradualism. He believed that education should be centered on “revealed-Islamic” teachings and that it should simultaneously utilize emotional and rational aspects, with a greater emphasis on practical teachings over theoretical ones. In this educational approach, the individual is prioritized, and he must strive to educate himself before attempting to educate others. In the educational process, Ayatollah Mahdavi Kani proposed principles such as being achievable, prioritizing the elimination of vices over acquiring virtues, realism, voluntariness, the inverse relationship between age and educability, and so on. He considered gradualism the most important principle, facilitating the realization of the other principles.Explaining Ayatollah Mahdavi Kani’s educational model, the “channels of education” were also discussed. These channels include the educator, requirements, necessities, facilities, educational methods, and potential obstacles in the way of education. The “destination of education” category comprises three concepts: objectives, audiences, and the outcomes of education, all of which were mentioned in Ayatollah Mahdavi Kani’s statements. Factors involved in education include controllable factors like the living environment and uncontrollable factors such as temporal exigencies and heredity. He believed that intention shapes the human spirit and forms the essence of a person. This essence can also shape intentions; that is, the spiritual aspects of a person remain due to heredity, education, or environmental influence. This comprehensive and holistic view of education emphasizes the individual’s role in self-improvement and the necessity of gradualism in the educational process. This view considers education dynamic and complex, requiring coordination between rational, emotional, and practical aspects.

The designed model from Ayatollah Mahdavi Kani’s perspective defines education as a gradual, achievable, voluntary, and realistic process with a Divine origin and fixed content. This process, centered on “revealed-Islamic” teachings, and considering temporal exigencies, systematically imparts knowledge within the family and society. The starting point of this process is the educator, whose actions, utilizing progressive and obstacle-removing methods and relying on educational principles, expand exponentially and synergistically. In aiming for the perfection of the individual and society, this process actualizes potential talents by focusing on the human emotional and rational aspects. The ultimate result is an efficient, logical, and humble society before the truth.

Mulla Sadra's opinion about time is very useful for discussing "time" as one of the six elements of movement. Distance, movement and time return to a single entity through rational analysis. This point plays an effective role in explaining the issue of time. Timeliness of education should not be confused with its origin and end. The purpose of this article is to recognize and analyze the time in the emergence of creativity in human educational movement based on various stages of development.

The research method in this research is descriptive and analytical, and its contents are collected in a library and using internet resources.

Puberty is one of the most important stages of growth and is very precious in the educational system of Islam. In the period of moderation, a person is at the end of the fluctuations and emotions of maturity and is at the beginning of the path in which stability appears in his life. In the period of promotion, a proper context is provided for wiser decisions. From an intellectual point of view, the period of old age is the stage of fruitfulness. For every development and evolution, there is an optimal speed that should avoid shortening the time of some stages; Also, too much speed and far from ability, makes the education process empty of fertility and depth.

According to religious evidence, the meaning of education is to become lord and to make a person lord, which includes all stages of life. The best stage of education in terms of time is when the spiritual characteristics have not yet been institutionalized and rooted in human existence, which is the initial period of maturity and the ultimate period of elevation. The stage of final weakness is not a suitable stage for making changes in a person and his education. Intellectual maturity is not synonymous with having knowledge. Maturity of intellect means that a person is sharp in recognizing injustices and piety in actions, and is steadfast in avoiding injustices and following piety.

One of the lesser-known dimensions of Onṣor-al-Maʿāli’s Qabus-nameh, one of the brilliant works of the fifth century in Persian prose, is its educational approach. This book addresses the young son of Onṣor-al-Maʿāli, Gilan Shah. It is a collection of advice in forty-four chapters. It is outstanding from an educational perspective because it speaks with a discourse free of advice or command, and attempts to indirectly prevent risky behaviors in adolescents. The present research analyzed new educational approaches in Qabus-nameh based on the parent-adolescent relationship, and revealed that the author was a knowledgeable, thoughtful, tolerant psychologist who knew how to talk about the innermost thoughts of adolescents. He was aware of subjects such as communicating with adolescents, parenting, controlling emotional love and managing relationships with friends.

The present study aims to analyze the educational thought of the leaders of the revolution, focusing on "Qiyam Lillah" (Uprising for the Sake of God). This is a qualitative study utilizing content analysis as its method. Eight main categories surrounding "Qiyam Lillah" were identified, along with their associated concepts. These categories include the concept and essence of "Qiyam Lillah" (feeling responsible, defending the truth, etc.), the importance of "Qiyam Lillah" (the only divine exhortation, the main factor, and the spirit of the Islamic Revolution’s miracle, etc.), types of "Qiyam Lillah" (individual uprising and collective uprising), goals of "Qiyam Lillah" (removing danger from the religion of God, establishing justice, annihilating disbelief, etc.), outcomes and achievements of "Qiyam Lillah" (certain victory, fearlessness, diminishing the significance of shortages, etc.), requirements of "Qiyam Lillah" (self-monitoring and self-purification, hopefulness, and perseverance, etc.), signs of "Qiyam Lillah" (readiness to sacrifice, instilling fear in the enemy’s heart, etc.), and examples of "Qiyam Lillah" (the 19th of Dey Uprising, the Islamic Revolution, etc.). Ultimately, by summarizing the obtained concepts, a conceptual definition of "Qiyam Lillah" was provided, and its application in educational goal-setting and assessment was examined. Based on the research findings, the essence and concept of "Qiyam Lillah" from the perspective of the leaders of the revolution can be defined as follows: "It is an action undertaken by individuals who, due to a sense of responsibility, rise to defend the truth, relying on divine power and confronting external and internal tyrants and demons. This act itself leads to awakening from negligence and embarking on the first step of the journey toward God."

The MinistryofEducation is the most important public officialeducation institution, in chargeof the education process in allfields ofeducation.Social education isone ofthe basicpillarsanddimensionsofeducation,whichontheonehandbringsthedevelopmentofindividualpersonality and on theother hand transfers the cultural heritage to thenext generationThe purpose ofthe present research is to examine the content of social studies books in the first yearof high school in terms ofthe goals of social education in the education system of the Islamic Republic of Iran MethodsThe statistical community is all the books ofthe secondarylevel of the first period, and the social studiesbook of the seventh, eighth and ninth grade has been selectedThe checklist research tool is ready with formal validity and reliability. 80/. specified.Frequency measurement was also used for dataThe results oftheresearch showed that in the text ofthese books, among the goals of social education of theeducation system,the goals offostering the spirit ofbrotherhood, Islamic cooperation and national cultural solidarity are in the first place the goalsof the spirit ofenjoining good and forbidding evil andstrengthening thespirit ofTuliTabari are not considered at all inthe book7th grade socialstudies aimed atthe spirit of responsibility andparticipation in religious and socialactivities with afrequency of 29%, the 8th grade book aimed at fostering the spirit of brotherhood,Islamic cooperation, nationalcultural harmonywith 40.96% in the first place,

The purpose of the research is to discover the semantic connection between education and life in verse 24 of Surah Anfal, in which it is stated that answering the call of God and His Messenger is the cause of human life. Since the soul of God is also relevant in this verse; The issue of the province also becomes a bridge between education and human life, which deserves more detailed research. The current research was conducted with a qualitative approach and inferential method. The first part of the verse in question constitutes the research field and the research sample community. The mentioned verse is: O you who have believed, respond when God and the Messenger call you, so that you may attain life by this means. The verse can be seen. The basic words of the above verse are these things, which in this research try to clarify their relationship with education and training: faith, response, God and the Messenger, calling, giving life. First, the first part of the verse, in terms of components. What does it have to do with education? Second, what network of meanings do these meanings with their semantic shadows and other related verses and traditions form? Third, what are the foundations of ontology, epistemology, religion, human being in this semantic network It provides a science and values for education and training? Fourthly, what goals, principles, and methods do these educational bases require for education and training? The basis of the educational foundations of Hayat Tayyaba is his harmony with the saints of God in beliefs, salutations and greetings in social relations, as well as modesty and chastity in the moral sphere.

The basis of any transformation in society is defined in relation to the degree of transformation of the educational system. In this context, the teaching quality of the teacher, as the fundamental axis of development and progress, is considered the basis of transformation in education. For this purpose, the training of effective and efficient teachers is the starting point and one of the essentials of fundamental transformation.The problems of today's world demand authentic education from the teacher, but what we call "human education" does not always have the same meaning or occur at the same level. Perhaps the treatment of humans is similar to that of trained and domesticated animals, in that they are burdened without reaching the level of understanding and thinking, as if they are used as tools to achieve specific goals. With all this, we can truly talk about the education of man to reveal his human essence. From this perspective, true education is about drawing a person towards high human values so that he understands, accepts, loves, and uses those values. Thus, the transformation of a human being into a human depends on education, which means turning to true values.Therefore, this study seeks to understand what education is in the perceptual space of new teachers. Through this analysis, we hope to provide suggestions for policymakers and curriculum planners. Additionally, the results of this study can expand the attitudinal and intellectual dimensions of teachers as the most important level in the realization of reforms. Research Question: What is the understanding of new elementary school teachers about the concept of education?

This is a qualitative research study with a phenomenological design, conducted to critically analyze the understanding of new elementary school teachers about the concept of education. The research population in this study consisted of 15 individuals (7 women and 8 men) who were new teachers. The tool for collecting information in the present study was a semi-structured interview. The analysis of data was conducted using the Colaizzi method. Additionally, to achieve validity, four methods—credibility, dependability, confirmability, and transferability—were employed.

Based on the Colaizzi coding method, after compiling all the interviews, the findings were first categorized into codes. Then, by re-refining the findings, subcategories were obtained. To reduce the amount of data and provide a background for the meaningful concepts of the participants, subcategories were developed through constant comparative analysis. In the last step, the main category of participants' perceptions was calculated to identify the main dimensions of their understanding. The findings showed six ideas: religious education, ethical education, citizen-oriented education, conscious education, modern education, and discipleship education as subcategories. Finally, the main category of “Confusion in Theory - Anarchy in Practice” represents the understanding of new teachers regarding the concept of education. Discussion and Conclusions Various views, sometimes inconsistent with the real flow and original meaning of education, can be seen in the minds of new teachers; each of these views can lead to various speech and actions in the classroom. The fact is that we cannot expect correct methods of education from disturbed minds. If we accept that, in determining the teacher's educational policy, a kind of personal philosophy of education is formed in the teacher's existence, which may guide and determine the path of education, then we must consider the implications of incorrect ideas. If incorrect ideas exist in their minds, we can imagine the dangers that threaten the young generation of a country in the practical field of the classroom. Based on the findings of the present study, a lack of understanding of the meaning of real education may cause what is actually a means to be considered a goal in educational activities, halting growth along the way. Another idea of this study1 is to avoid simplistic thinking about the concept and practice of education. To prevent this damage, the subject of teacher training, both before and after starting teaching, requires a thorough and comprehensive approach

Ethics is one of the basic competencies in the "Table of Detailed Objectives,". It is one of the core competencies of the principles governing the curricula of the education system, with special emphasis placed on educating students with these two characteristics. The importance of training ethics-oriented forces should be sought in different fields in the educational environment, including improving relationships among students, improving the quality of education, and increasing positive behaviors in the educational environment. These are issues that can be implemented through the application of a system of moral education in a practical way in the school environment. It seems that the most important feature of the field of moral education in the public formal education system is the characteristic of avoiding planning. Therefore, to fill this research gap and reduce this negative characteristic in the curriculum of moral education, the present study can play an important role in the development and promotion of the curriculum of moral education, especially in the secondary education system of Golestan province.

The goal of the present study is to present an applied model of ethics in the formal and public education system.

In the current study, a qualitative approach was used employing the grounded theory method to present and validate the applied model of ethics in the formal and general education system in Golestan province. The in-depth text interview method was used to collect data. Interviews were conducted with teachers and managers of education and schools in Golestan province, the output of which was to collect qualitative data to analyze information and identify and validate the applied model of ethics in the educational system. Based on this, a semi-structured interview was conducted with 13 managers. The research population in the quantitative part included the students of the first secondary school in Golestan province, and based on the Cochran formula, the sample size was estimated to be 383 people. Qualitative data analysis of the study was done through thematic analysis in MAXQDA software. In this plan, the steps of qualitative data analysis have been done through open identification and axial identification. Considering that in this study, the main dimensions and related components were identified, in the open identification stage, the concepts were identified and expanded according to their characteristics. In the quantitative part, according to the research questions, descriptive and inferential statistics methods were used. In the inferential method, Kolmogorov-Smirnov tests, SPSSv software, confirmatory factor analysis, and average variance from Smart- PLS were used. In the partial least squares technique, F2 effect size index, R2 determination coefficient, Q2 index, and GOF statistic were usually used.

The results of this study showed that in relation to the themes of the applied ethics-oriented model, there are a total of 397 themes in 7 domains, including the cognitive domain, the emotional domain, the skill and management domain, the planning and knowledge domain, the thinking and ability domain, the individual and personality domain, and the domain of attitude and religious beliefs. In the quantitative part (questionnaire), according to the predetermined components based on scientific theories, only eight components were confirmed: respect for others, striving for excellence and competition, seeking respect for social values and norms, social compatibility, personal compatibility, moral courage, honesty, and justice. In connection with Golestan province's actions, various things such as planning, setting goals, achieving ethics, education methods, enjoining what is good and forbidding what is bad, creating motivation, interactions, and responsibility have been introduced to apply ethical issues and components. Each of these includes the concepts that are described separately in the column related to the concepts. Also, the results showed that the independent components examined in the questionnaire have a significant relationship with the variable of the applied ethics model (dependent). This means that by improving the above components in the organization, the implementation rate of the applied ethics model will increase and improve.

The self-acceptance component was the strongest predictor of social components and beliefs and ethics; therefore, those who are more social, have stronger religious beliefs, and are more moral, have more acceptance towards their personality and have higher practical ethics. Also, the component of mastery of applied ethics is the strongest predictor of devotional, family, thinking, science, and financial components. In other words, paying attention to religious and financial actions based on lifestyle and having a supportive family, and paying attention to the issue of thinking and science and valuing it by teachers, increases their mastery over their surroundings and ultimately leads to more practical ethics in them. Religious beliefs as the axis of lifestyle have a positive role in practical ethics. In a general pattern, it can be stated that religious beliefs and practices of individuals as well as their families play an important and effective role in the well-being of their practical ethics, especially for peo

Ethics is one of the basic competencies in the "Table of Detailed Objectives,". It is one of the core competencies of the principles governing the curricula of the education system, with special emphasis placed on educating students with these two characteristics. The importance of training ethics-oriented forces should be sought in different fields in the educational environment, including improving relationships among students, improving the quality of education, and increasing positive behaviors in the educational environment. These are issues that can be implemented through the application of a system of moral education in a practical way in the school environment. It seems that the most important feature of the field of moral education in the public formal education system is the characteristic of avoiding planning. Therefore, to fill this research gap and reduce this negative characteristic in the curriculum of moral education, the present study can play an important role in the development and promotion of the curriculum of moral education, especially in the secondary education system of Golestan province.

The goal of the present study is to present an applied model of ethics in the formal and public education system.

In the current study, a qualitative approach was used employing the grounded theory method to present and validate the applied model of ethics in the formal and general education system in Golestan province. The in-depth text interview method was used to collect data. Interviews were conducted with teachers and managers of education and schools in Golestan province, the output of which was to collect qualitative data to analyze information and identify and validate the applied model of ethics in the educational system. Based on this, a semi-structured interview was conducted with 13 managers. The research population in the quantitative part included the students of the first secondary school in Golestan province, and based on the Cochran formula, the sample size was estimated to be 383 people. Qualitative data analysis of the study was done through thematic analysis in MAXQDA software. In this plan, the steps of qualitative data analysis have been done through open identification and axial identification. Considering that in this study, the main dimensions and related components were identified, in the open identification stage, the concepts were identified and expanded according to their characteristics. In the quantitative part, according to the research questions, descriptive and inferential statistics methods were used. In the inferential method, Kolmogorov-Smirnov tests, SPSSv software, confirmatory factor analysis, and average variance from Smart- PLS were used. In the partial least squares technique, F2 effect size index, R2 determination coefficient, Q2 index, and GOF statistic were usually used.

The results of this study showed that in relation to the themes of the applied ethics-oriented model, there are a total of 397 themes in 7 domains, including the cognitive domain, the emotional domain, the skill and management domain, the planning and knowledge domain, the thinking and ability domain, the individual and personality domain, and the domain of attitude and religious beliefs. In the quantitative part (questionnaire), according to the predetermined components based on scientific theories, only eight components were confirmed: respect for others, striving for excellence and competition, seeking respect for social values and norms, social compatibility, personal compatibility, moral courage, honesty, and justice. In connection with Golestan province's actions, various things such as planning, setting goals, achieving ethics, education methods, enjoining what is good and forbidding what is bad, creating motivation, interactions, and responsibility have been introduced to apply ethical issues and components. Each of these includes the concepts that are described separately in the column related to the concepts. Also, the results showed that the independent components examined in the questionnaire have a significant relationship with the variable of the applied ethics model (dependent). This means that by improving the above components in the organization, the implementation rate of the applied ethics model will increase and improve.

The self-acceptance component was the strongest predictor of social components and beliefs and ethics; therefore, those who are more social, have stronger religious beliefs, and are more moral, have more acceptance towards their personality and have higher practical ethics. Also, the component of mastery of applied ethics is the strongest predictor of devotional, family, thinking, science, and financial components. In other words, paying attention to religious and financial actions based on lifestyle and having a supportive family, and paying attention to the issue of thinking and science and valuing it by teachers, increases their mastery over their surroundings and ultimately leads to more practical ethics in them. Religious beliefs as the axis of lifestyle have a positive role in practical ethics. In a general pattern, it can be stated that religious beliefs and practices of individuals as well as their families play an important and effective role in the well-being of their practical ethics, especially for people who have a sensitive, boring, and stressful job, and this issue can have a significant effect on reducing their practical ethicsple who have a sensitive, boring, and stressful job, and this issue can have a significant effect on reducing their practical ethics

Paradigm changes and the transition from the era of tradition to modernity have led to rapid and significant changes in the beliefs, attitudes, values, behaviors and religious practices of young people. Ignoring these changes and insisting on the traditional methods of religious education not only leads to the inefficiency of religious education, but may also lead to the opposite result. The purpose of this research is to know the characteristics and changes in the religious practice of the new generation and then examine the requirements of effective religious education of according to those characteristics.

The research method is synthesis research and then suggesting implications for an effective religious education for the new generation.

According to the findings, the young generation's "dineurism" is characterized by nine key traits: an emphasis on the mental and emotional dimensions of religion, with a reduced focus on practical and ritual aspects; a self-referenced approach; non-binding beliefs; a collage-like mixture of ideas; a diversitarian attitude; hedonism; informality in religious practices; a pluralistic outlook; and a tendency towards emerging spiritualities

Based on the findings, 9 characteristics were found about the religiosity of the young generation: the strengthening of the internal, mental and emotional dimensions of religiosity and the dimming of the practical and ritual aspects, self-referential religiosity based on individual wisdom, non-binding religiosity, dissonance, eclecticism and collage-like religiosity, diversity-oriented, hedonistic religiosity, reduction of tendency towards formal aspects of religiosity, pluralistic religiosity, and tendency towards emerging spirituality. Then, according to these characteristics, considerations were raised in the axes: content, educational resources, teaching method, communication method, evaluation method.

The effect of the surrounding physical environment on the child, confirms the place and role of architecture in child education. This is despite the fact that little research has been done on the role and capabilities of physical environments in shaping children's behaviors and actions. The present research is based on the studies conducted on educational teachings of Muslim religious texts, to provide an explanation of physical components and effective solutions of architecture on children's education. The type of research data is qualitative, and the data has been collected in both library and field methods. In this regard, in the first step, the child's educational components, which the physical environment can respond to, were extracted through the qualitative content analysis of the studies. The investigation showed that love and affection, respect for children and self-esteem, play and variety of activities, children's freedom, interaction and social vitality, intellectual discipline, rational thinking and questioning, role modeling and knowing of religious rules are among the educational indicators of religious texts. In the second step, semi-structured interviews were conducted with the teachers of five kindergartens in Isfahan, in order to complete and consider the efficiency of the extracted components. Teachers were selected purposefully and the interviews continued until theoretical persuasion. Finally, in order to match the results with the children's opinion, they were asked to paint their ideal kindergarten. The findings of the research confirmed the importance of the role of the physical environment in responding to these educational components. In addition, it showed that paying attention to environmental components such as comfort and psychological security, spatial diversity and attractiveness, connection with nature, flexibility, group interactions and play, in the architectural space, can improve the educational ability of the environment for the child.

The primary aim of this research is to examine the philosophical foundations of teacher training within the context of the Islamic Republic of Iran, grounded in the intellectual framework established by the Imams of the Revolution.

In this regard, analytical-inferential method has been used to answer the research questions.

The findings reveal that, within the intellectual framework of the Imams of the Revolution, teacher training holds a significant status. Imam Khomeini (RA) approaches education comprehensively, considering it in relation to the entirety of existence and humanity's rightful position within it as the "Divine Caliph." He emphasized that the path to human development and achieving true perfection is through understanding ontology, epistemology, and anthropology from the perspective of the Quran and Islam. In Imam Khomeini's intellectual system, the prevailing philosophy of teacher training aims to develop educators who seek closeness to God, enriched along this path in areas such as belief and worship, moral character, social and political awareness, as well as scientific, intellectual, technological, aesthetic, and artistic growth.

In the intellectual framework of the Supreme Leader, the foundations of education are rooted in the principles of ontology, centered on monotheism.

Although classroom interaction includes dialogue and silence between teachers and students, the role of dialogue is often emphasized, while the role of silence is either overlooked or considered negative and indicative of non-participation. However, this silence can have different meanings, and non-participation is just one of them. This study introduces another meaning of silence, viewing it as a human action that can play a role in educational interaction. Attention to the meaning and concept of student silence has also been considered by some researchers, some of whom have tried to reveal the meanings of silence and assist teachers in communicating with their students. Examining the presented meanings shows that some of these silences can also be considered the students̕ actions; however, this point has been overlooked. This study aims to explain the nature of the action of silence based on the perspective of human agency. This perspective arises from the anthropological view of the Islamic approach to action, which posits that human behaviors, possessing cognitive, affective, and volitional foundations, can be considered human actions and hold the agent responsible. This study aims to answer two questions:  1. How can student silence be considered their action? 2. what educational implications does their action of silence entail?

The methodological approaches in this study are conceptual analysis and inferential methods; therefore, to answer the research questions, we first used the conceptual analysis method to achieve the conceptual framework of the action of silence and then, according to it, we presented the corresponding educational implications using the inferential method. This method is the same as Brody’s derivative method, which responds to educational questions with a philosophical perspective. This practical response is extracted from and inferred philosophical foundations (Bagheri, 2009, p. 101). In other words, in this section, the philosophical basis of agency is the perspective that responds to the educational issue related to the interaction of teachers with silent students. That is, to deal with student silence, attention must be paid to the agency of both the teacher and the student in a practical syllogism, which includes the following three stages:The teacher should realize educational interaction. (normativeproposition)Realizing educational interaction depends on a safe emotional atmosphere and the negation of protective silence. (realistic proposition) The teacher should provide a safe emotional atmosphere and eliminate protective silence to realize educational interaction. (normative proposition)

The findings are presented in two sections. First, silence can be considered a human action with cognitive, affective, and volitional foundations, leading to various types of actions, including silence due to ignorance, imposed silence, domineering silence, protective silence, silence as a sign of respect, silence as a sign of protest, and contemplative silence. Paying attention to student silence as an action in interactions increases sensitivity to it; therefore, teachers need to appropriately address the foundations of these actions to achieve constructive interaction.In the second section, the educational implications and principles are discussed. These implications include the necessity for teachers to regard student silence as an action, to identify different types of student silence, and to respond appropriately to each type of silence while adhering to corresponding educational principles. These principles include guiding silence due to ignorance, providing an atmosphere for contemplative silence, transforming domineering silence into critical dialogue, ensuring a safe atmosphere for protective silence, breaking protest silence and inviting dialogue, avoiding imposed silence, and fostering silence as a sign of respect.

This study introduces student silence as a responsible action. Understanding student silence as an action and identifying its various types can open new perspectives for educators, helping them achieve constructive interactions with students, clearly understand their questions, and strive to enhance their learning. This paper emphasizes the complexity and ambiguity of the concept of silence and the sensitivity of the action of silence, highlighting the need for educators to pay special attention to student silence in education. Educators should not overlook any silence, as delayed attention to it may lead to serious consequences.

Religion and technology are pervasive phenomena of human life and their interaction has taken various forms. The purpose of this research is to formulate types of synergy between religion and technology (superficial, incorrect and incomplete). Also, a favorable and responsible approach to this relationship is presented from the perspective of a technological person and a religious person. The purpose of religion is to educate a person; The highest goal of religious education is to reach closeness as a formative reality; So, in this research, the effect of synergy between religion and technology is explained and analyzed to clarify its effect in reaching this goal. The research method is descriptive-analytical. The findings show that although religion and technology can benefit from each other in multiple ways, sharing in the search for excellence has caused new aspects of their synergy. In this research, the type of religious man's encounter with technology and the technological man's encounter with religion are drawn. The focal position of the concept of closeness in Islamic education is paid attention to highlight the superstructure and underlying reflections on the relationship between religion and technology for the guardians of education who are interested in both religious growth and the intelligentization of educational centers and content. The results of the research show that the face of technology itself and its aspects that serve the basic needs of mankind, consciously or unconsciously lead to closeness; But when technology is used for selfish human policies and procedures, it is destructive and undesirable.