جستجوی مقالات مرتبط با کلیدواژه « تربیت اخلاقی » در نشریات گروه « علوم تربیتی »

The present study aims to investigate the moral needs of children with a qualitative method based on data theory based on a systematic approach. In order to collect qualitative data, 12 education specialists in the field of children were interviewed by purposive sampling. The sampling method continued until it reached theoretical saturation using semi-structured interviews with sample members. In order to determine the content validity from the experts' point of view and to measure the reliability, the Holstie coefficient (0.818) was used. Using the results of content analysis of interviews,Identify children's moral needs and in three stages of open coding, axial coding, selective coding, model of children's moral needs in the form of 6 main categories and causal conditions, central phenomenon, strategies, mediating conditions, intervening conditions, and consequences of the moral needs model, direction Exploitation was provided in school, family and community. Moral needs of children (moral needs of their soul and spirit, moral needs in relation to family, moral needs in relation to the future, moral needs in relation to nature, moral needs in relation to society, needsMorality in relation to the Creator of the universe is very important and is effective in the formation of the adult personality of the child and ultimately the health of society. Education in school, in the family and in society should be considered in line with the main component of moral needs and their symptoms.

The purpose of this study is to investigate the challenges of digital media in the moral education of elementary school students and providing preventive solutions. The method of the present research is qualitative and descriptive-analytical type (qualitative content analysis) and inferential. Research findings showed; the most important challenges of digital media in moral education of students include norm-breaking, lawlessness, wavering of educational status of parents and educators, weakening of educational and moral virtues, daily life and destruction of critical thinking, attention to luxury and unnecessary needs, privacy violation. Also, monitoring the optimal use of digital media (including setting a limiting framework and strengthening interpersonal and group interactions), creating a model face in the rational use of media (including managing the time and amount of use, managing and monitoring media content, maintaining privacy), avoiding media innocence, cultivating critical thinking skills and learning media literacy are the most important preventive strategies. In the end it can be concluded as follows; if digital media in line with the goals of moral education of the of the educational institution can not educate morally aware, knowledgeable, capable and responsible children, in the future, the acceptance of its competencies by related stakeholder groups will be questioned.

A teaching-learning model of student ethical education based on the Islamic-Iranian Model of Progress was developed. This applied-developmental research was a descriptive-survey study. A two-stage integrated (qualitative-quantitative) methodology was used to conduct the study. Data was gathered in the first stage (qualitative) through interviews with 16 academic and professional elites and then analyzed using theme analysis. Based on credibility, transferability, integration, combination, and reliability, the validity and reliability of the qualitative stage were established. In the second stage (quantitative), 330 senior high school teachers from the Education Department of Tehran Province’s Exceptional Talents Schools completed the questionnaires obtained from the first stage. Structural equation modeling and statistical techniques were used for data analysis. The results demonstrated the intellectual, scientific, lifestyle, and spiritual components of the teaching-learning model of student ethical education based on the Islamic-Iranian Model of Progress. The intellectual dimension has 6 components and 22 indicators, the scientific dimension has 4 components and 16 indicators, the lifestyle dimension has 6 components and 23 indicators, and spiritual dimension has 5 components and 21 indicators. The results showed that the Islamic-Iranian Model of Progress can be a useful model for facilitating the teaching-learning processes of students.

The aim of this study was to identify the nature of moral education in the curriculum of religion and life and explain it with the Islamic lifestyle of high school students.The research approach was applied in terms of purpose and in terms of qualitative implementation method of conventional content analysis in which the books of religion and life of the second high school in the academic year 1400-1401 with the focus on eleventh and twelfth grade books were examined. To validate the accuracy of the data, the researcher's self-review method and peer review were used, and for data reliability, simultaneous review was used. Content analysis checklist by coding method was also used to collect and analyze data. The findings of this study included 7 main categories, 22 sub-categories and 98 concepts, the main categories of which were civilization (actionability, altruism, social balance), politics (intelligence, appropriateness, permeability), spirituality (ontology, Unitarianism, semantics, anthropology), norm-orientation (jurisprudence, valueability, central function), regionalism (realism, reasoning, self-assessment), goal orientation (futurism, expediency, selectivity), and Self-identity (biological behavior, emotion management, individualism) was identified in it.The results showed that in the process of educating students, by identifying their moral abilities, while paying attention to the theoretical dimensions of moral concepts, through an integrated approach, provide the practical application of these concepts in accordance with activities and learning opportunities.

The scope of education includes all aspects of human existence and morality is one of the areas of education that the entanglement of these two has sometimes led to the identification of these two areas. The purpose of this study is to investigate the curriculum of moral education in Japanese primary schools in order to improve moral education in Iranian schools. The research method is analytical using valid printed and online documents. The result of the research shows that moral knowledge is responsible for expressing values ​​and counter-values ​​and moral education includes cognitive, emotional and behavioral areas and the result is the sustainable formation of human personality. In Japan, the curriculum based on moral education and in Iran, moral knowledge has been considered. In Japan, individual virtue and morality are emphasized along with national and global citizenship education, as students are expected to be able to adapt to the social environment, the ability to think and act effectively by learning about moral education.According to the upstream documents in Iran, which are intended to pay attention to themselves, others, nature and God, the experience of the Japanese moral curriculum can be used to achieve upstream documents.

The present study was conducted with the aim of analysing the components of the moral education curriculum in the elementary school and providing an ideal model.

The method of this research is a mixed exploratory strategy that is qualitative and quantitative. The statistical population in the qualitative part included professors in the field of education and in the quantitative part all the teachers of the second year of elementary school in districts one and two of Kerman city in the academic year of 2022-2023. The studied sample chosen in the qualitative part through the purposive sampling method, and in the quantitative part through the total population sampling method. The data collection tool in the qualitative part was semi-structured interviews with 20 experts in the field of education at Shahid Bahonar University and Farhangian University of Kerman in 2022; in the quantitative part was the questionnaire extracted from the interview results. In the qualitative part, in order to analyze the data, the three-step method of Strauss and Corbin (2006) was used, and in the quantitative part, confirmatory factor analysis and structural equations were used. In order to ensure the validity and reliability of the qualitative part, Guba and Lincoln’s (1985) method was used, which includes the four indicators of credibility, transferability, dependability, and confirmability.

The findings showed that 13 main categories and 33 subcategories were identified. Then a questionnaire was designed to validate the model. The reliability of the questionnaire was calculated using Cronbach’s alpha (0.92) and its (form and content) validity was calculated based on the opinions of professors in the field of education and using the sigma counting method (0.85). In the quantitative part, the results of the analysis of structural equations, while confirming the fit of the model, showed that all 33 investigated components have a significant effect on the program.

According to the results of this survey and by focusing on the moral education curriculum model, it is possible to help improve the moral education of elementary school students.

Ethics and moral education is one of the basic pillars of human culture and due to its important role in the destiny of man and society, This research was conducted with a qualitative approach through the analysis of the content of the interviews using the descriptive and interpretive method using the theme network analysis method and the school factors effective on moral education were extracted. The participants of the research were selected as a clear sampling with the principle of maximum diversity (17 primary school teachers). A semi-structured interview method was used to collect the data, and the researcher's review method was used to validate the data. After analyzing and classifying the data into 82 basic themes (the teacher's patience and resilience, the teacher's mastery of the content, moral discussions, imitating peers, establishing moral regulations, etc.); 11. The theme of the organizer (cognitive characteristic of the teacher, personality and moral characteristics of the teacher, the way of interaction with students, the value of the content, etc.); 5 overarching themes (teacher, content, school environment and classroom layout, peer group and school regulations) drove them.

Moral education is one of the sublime manifestations of education, the main goal of which is the moral development of children. Sogoal of this the purpose of this research is to present the ideal model of the philosophical foundations of moral education from the perspective of Imam Ali (a.s.) in Nahj al-Balagha.

The research is of qualitative type and its method is content analysis of comparative type. Books, articles and research resources written by researchers about moral education and Islamic lifestyle have been used to conduct the research. Based on the method of document analysis and content analysis, the mentioned research has examined spiritual education, its goals and principles based on the teachings of Imam Ali (AS). For content analysis, a special approach is used for data analysis, and this special approach is mainly due to the way the subject of analysis (content) is perceived.

In this research, by examining four philosophical dimensions, the results indicate that the philosophical foundations of moral education from the perspective of Imam Ali (a.s.) in Nahj al-Balagha are: epistemological (principle of moderation, development of existential aspects of personality, The principle of thinking, the principle of gradualness and ability, the principle of facilitation, rational education), ontology (respect for the child's personality, the principle of love, the exemplary method, the intermediate goals of moral education, the principle of cooperation, the principle of friendship and the principle of promotion and effort), Anthropological (reaching the position of obedience and divine worship, making the child aware of his existence base in the world, reaching the position of obedience and divine worship, the principle of justice, accompanying moral affairs with pleasant memories, the principle of salvation and truth-seeking, the principle of commitment, Encouraging and punishing, informing the child of his existence base) and cognitive values (responsibility, continuity, grace and principle of reminder).

Imam Ali (a.s.) believes that the most fundamental pillar in the evolution of the individual and society is thinking and knowledge, that this thinking and knowledge causes self-knowledge in man and reaching personal and social perfection without thinking and benefiting. It is not possible from knowledge. The growth and progress of a society in every dimension is the result of the growth of knowledge related to that sector and appropriate to it.

Every organization needs to train trainers and professors who, inspired by past experiences and taking into consideration the foundations and values, can double the intellectual, cultural and moral training of its forces. Nizami was carried out and in terms of practical purpose, it was a descriptive survey method. The statistical population included all line commanders (both men and women) in the number of 80 people. The number of samples was equal to the population and the whole population sampling method was used to collect information from a researcher-made questionnaire. This questionnaire had three components and 24 items. The findings were analyzed based on statistical values of mean, median, mode, t and ANOVA; They showed that among the three moral education approaches, virtue-oriented, care-oriented, and justice-oriented, the line commanders chose and applied the justice-oriented approach with an average of 2.20 as their first ranking approach. The results emphasize the sameness of the moral education approach of the commanders regardless Their gender, level of experience, and job level had the most application in the daily interaction between line officers and students.

This article explain how to educate morally basaed on the interpretations of Molla sadra. The  research was done with the method of comparative and inductive content analysis.The principles and methods of moral education are classified into two categories, negative and positive, referring to the two main stages of evacuation and discharge in transcendental moral education.Based on this, five principles and seven methods have been extracted in the negative part, and eight principles and six methods have been extracted in the positive part. The principles of the negative part are:The principles of the negative part are: refining the appearance, taking care of the actions, refining the soul, avoiding the love of the world and taking care of mental thoughts.The principles of the positive part also include: rationality, thinking, care in the path of acquiring knowledge, repetition, creating good properties, adjusting physical and emotional powers, paying attention to the difference in sizes and being selective in socializing.The negative methods are: austerity, asceticism, charity, avoiding bad company, answering doubts, avoiding inappropriate habits, and avoiding excesses.Positive methods also include: obeying Sharia, acting according to knowledge, proof, warning, creating good habits and being   situational.

The main questions of this research are: 1- What topics can be introduced as the ultimate goal and general goals of moral education based on the moral theories of Allameh Tabatabai? And 2- What are the principles governing moral education based on Allameh Tabatabai's moral theories? In this research, analytical-inferential research method has been used. As in explaining the analytical method and in concluding and discovering the educational implications, the inferential method has been used. In this study, it was found that the ultimate goal of moral education is the highest degree of nearness to God, that is, the virtues of God. This educational goal can be divided into three cognitive, emotional and practical dimensions in such a way that in the cognitive dimension, knowledge of God and during the stages of monotheism, in the emotional dimension, the love of God and His saints, and in the practical dimension, obedience to God and His saints Includes. It was also found that based on Allameh's moral theories, seven educational principles can be introduced that are necessary to govern the course of moral education that is carried out in order to achieve these goals. As these principles are: 1- The principle of equality, 2- The principle of realism, 3- The principle of balance between matter and meaning, 4- The principle of sociality of moral education, 5- The principle of priority of one's soul in moral education, 6- The principle of mitigation and facilitation of duty, 7- Principle of education priority.

Judging whether moral decisions are rational or not is one of the important concerns of moral philosophy and is one of the most important issues of educational philosophers. John Dewey has been the theorist as one of the most influential twentieth-century educational philosophers in this field. By designing the theory of "dramatic rehearsal," he explains how human reflects on ethical situations, and subsequently outlines his point of view on moral education and the expression of its most important components. In this research, by analytical-critical method, we review and critique Dewey's view from the perspective of Allameh Tabatabai. The results show that Dewey has focused on the natural needs of the practice of acting in the practice of ethics, and has commented on good cause in making decisions about moral action. While Allameh Tabatabai, with the design of the theory of practical credit, has taken into account both natural needs and innate needs in the practice of ethical action, he has also considered the good cause and the current goodness in deciding whether to do moral action. And (in the educational sector), there are three critique of Dewey's view from the perspective of Allameh: 1- Dewey's material and terrestrial view of ethical education 2- ignoring the element of innate as one of the necessary conditions for moral education; and 3. not paying attention to the element of faith as one of the important components of moral education.

The aim of this study was to investigate the nature of moral reasoning in students in the second level of elementary school. To achieve this goal, the mixed research method was used. In the first stage, six schools from both districts 1 and 2 of Hamadan (two public schools and one non-profit school from each district) and one class from each school in the fourth, fifth and sixth grades were randomly selected. The statistical population was all male students of the second level of elementary school in Hamadan in, whose number is 12551 people. The standard questionnaire of MJT ethical judgment was distributed among 395 students and the results were analyzed. Then, according to the results, four people were selected from each educational level. Thus, two of the high scores and two of the low scores of the quantitative test were in each level of education and each of these levels were selected as a group. That is, a total of twelve people were studied in the second stage. Data were collected through semi-structured interviews based on ethical riddles and analyzed by coding and categorization. Findings from quantitative analysis showed that male students in the second level of elementary school in Hamadan had a high level of moral reasoning. Findings from the qualitative section also indicated that the categories "consequential thinking", "emotional relationships", "obedience to the law", "flexibility in the law according to circumstances" and "respect for the rights of others" in the argument Students are effective. "God", "parents", "self", "Quran", "textbook" and "law" were also identified as sources of moral reasoning. Students' moral reasoning is more influenced by family teachings and school has a small role in it, so it is necessary to pay more attention to the development of moral reasoning in curricula, especially in lessons and opportunities. Religious education should emphasize this more.

This research was conducted with the aim of studying the relationship between the use of virtual space and the moral education of female students in the second year of secondary school in Hamadan city. The research was a descriptive and correlational type that was conducted in the community of female students of the second secondary school in Hamedan city in the academic year of 2021-2022 and 364 people were selected as the sample size by multi-stage cluster sampling method. In order to collect information, the questionnaire for measuring the amount of use of virtual space and the moral education questionnaire of Asgarian Bigdeli et al. (2017) were used. The results were analyzed using SPSS software and descriptive and inferential statistics. The results showed that the use of virtual space is related to the four components of familiarity, duration of use, degree of addiction and presence in virtual space, with the general dimension of moral education and the six mentioned dimensions. Meanwhile, the level of familiarity with virtual space has a positive relationship with moral education, and its other three dimensions, i.e., the duration of use, the level of addiction, and the amount of presence in various virtual spaces have a negative relationship with moral education. It seems that trainings in the field of how to use virtual space correctly for students and parents as well as managing this space can be effective in improving students' performance.

The main purpose of this study is to identify the Basic competencies of teachers to achieve the domain Islamic (ideological) and moral education. In order to achieve this objective, the present study is based on a qualitative research approach and has used the Phenomenological method to answer the questions. The statistical population included three groups teachers of teacher training centers, faculty members of the departments of educational sciences and Islamic Studies of Isfahan and Yazd universities and experts in Islamic theological. Purposive sampling method based on snowball was continued until the researcher reached a theoretical saturation using semi structured interviews with 22 members of the sample. After transcribing the interviews, in order to analyze the information coding and categorization methods were used. According to the experts, the Basic competencies of teachers in in the domain Islamic (ideological) education include categories of religious insight and love and in the Worship dimensions categories competencies expected is Worship insight, Worship tendency and Worship behavior and three categories of moral cognition, moral feeling and moral behavior are the competencies expected in moral education.

The current research was conducted to investigate women’s position in education based on the views of Nel Nadings and Farabi. Ending’s approach to moral education is influenced by Nel Nading's view of contemporary Western philosophers, which is rooted in the feminist movement. Farabi's view on moral education is rooted in the Qur'an and the works of Islamic and Greek philosophers.The research is a comparative study, and according to the goal, a critical-analytical method has been used to answer the research questions. To achieve the goal, the educational views of Nadings and Farabi were first explored, and then moral education and women in thought. These two philosophers are examined.Both Nadings and Farabi pay special attention to the position of women and emphasize the importance of love and affection in education. Unlike Farabi, Nuddings has a gender approach to ethics and moral education, and his view is focused on human beings and free from spirituality, but Farabi does not make gender the focus of differentiation in the difference between human beings but has a human attitude towards human beings and Unlike Nadings, like other Muslim thinkers, he has a special emphasis on spirituality.

The current research was conducted with the aim ofdesigning a moral education curriculum based on Javadi Amoli's point of view.The research method was analytical-inferential. All the first-hand works of Javadi Amoli constituted the necessary documents for designing the curriculum, from which the materials related to the philosophical foundations and elements of the curriculum were purposefully selected.Materials related to philosophical foundations and ethical propositions were extracted and deduced in seven steps by the model proposed by Claizi (1978) and were manifested under the elements of the curriculum.The results showed that the curriculum of moral education is the activities that are expected to create knowledge, traits and moral behaviors in the teacherand includes four elements: goals, content, teaching-learning methods and methods of evaluating academic progress.The following goals are of two categories: the final (the teacher reaches the position of divine successor and closeness to absolute perfection) and intermediate (knowing the various aspects of oneself, knowing God, thinking before doing an act, following the truth in matters and moral judgments, knowing and acting on responsibilities, Strengthening will power, seeing beauty in God's actions, getting ready to serve the people,The knowledge of worldly and hereafter results of intentions and moral actions) was regulated.The content should serve the goals and should have guidelines such as variety of formats, derived from the Quran and traditions, influenced by the atmosphere of the times, taking into account the history and literature of Iran and Islam, wise fit, firmness and tenderness. Teaching methods are mostly logical, deductive and emotional. The evaluation methods also include self-evaluation, teacher's opinion and judgment, active participation of parents and team evaluation of academic progress, which are particularly reassuring and all of them are set and introduced in the service of moral learning of the teacher and are far from linearity and anxiety.