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

The present study was conducted with the aim of examining the educational opinions of Ghazali in the field of ethics (in order to base it on the original religious foundations), and compiling and presenting his explanatory foundations in this field, using the "analytical-interpretive method". The results indicate that Ghazali in the field of anthropology has a two-dimensional view with special emphasis on the "inherent and divine dignity of man" as well as the "spiritual and spiritual aspect of his existence". In the discussion of theology, Ghazali considers Allah the "center and Axis of the universe" and introduces the tendency of people to theology as "natural" and "based on their divine nature". In the field of Ontology, Ghazali presents the universe as having two dimensions: "the universe of matter" and "the universe of the hereafter", both of which require human effort and life. In terms of psychological foundations, Ghazali's explanations are based on the "role of reason and will in shaping human moral behavior", "how to gain knowledge and moral values", "how to judge morally and the ultimate morality", "how to motivate morally", "the angel and goal of moderation of power". In the field of cognitive foundations, Ghazali's emphasis and focus is on "the conditions that create behavior instead of behavior itself", "the opposition to the eradication of instincts from the existence of man as the root of moral virtues and vices in man", as well as "the emphasis on harmony and balance between the three forces of the soul, as the authentic and ultimate beauty". Finally, in the field of epistemology, "the possibility of acquiring knowledge in the field of morality" and also "the extent of Appeal and emphasis on reason and revelation in the recognition of the good and ugliness of actions" are among the things mentioned by Ghazali.

Education encompasses all aspects and domains of human life. Moral education has always been paid attention to as one of the most important, sensitive, and fundamental domains. Moral education is providing conditions and employing methods to foster, strengthen, and establish moral qualities, behaviors, and manners, while also correcting and eliminating immoral traits, behaviors, and manners in oneself or others (Banari, 2000, pp. 539-568). In simpler terms, moral education can be defined as providing the necessary conditions for shaping and nurturing the traits, dispositions, and behaviors of oneself and others towards attaining success and happiness. Factors such as heredity, environment, and will, are generally mentioned in the educational process. Thus, all programs are planned based on these factors in the settings of education. In the perspective of Divine and Islamic schools of thought and religious literature, including verses, narrations, and the Islamic thinkers' words based on faith in Allah and belief in Divine Lordship, the role of non-material or metaphysical factors such as Divine success is emphasized. All religious scholars have attributed their success to Divine success in attaining high knowledge levels and morality. Therefore, this study, while reviewing topics such as the reality of Divine success, its relationship with the stages of creation and other Divine names, human will and effort, and factors attracting Divine success, addresses the central question: What is the relationship between belief in Divine success, defined as the belief that Allah, the Almighty, organizes and coordinates the means to achieve a desired outcome and moral education? Or, how does belief in Divine success impact moral education?

This study, with an intra-religious approach and using library and documentary sources, describes and analyzes the role of Divine success in moral education.

One of the Divine names is 'Muwaffiq', the coordinator and harmonizer of causes and conditions to achieve an objective. This name plays a role in all stages and levels of existence, from Divine will to creation and achieving results. This study shows that in the human realm, Divine success harmonizes between Divine creative Lordship and legislative Lordship, and among all causes, the will of humans is considered one of the causes of a longitudinal relationship with Divine will. Since, based on the principle of Divine action, the management of the world and all affairs is conducted with Divine permission, it is necessary for the path of self-improvement and the struggle against the self to realize that one cannot traverse the stages of happiness and perfection solely by relying on one's knowledge, awareness, and efforts. Thus, one must rely on only Divine aid and believe that without Divine success and grace, he cannot overcome the self and its desires (Mesbah Yazdi, 2004, p. 268).The studies show that belief in Divine success creates motivation and will to strive; brings peace and tolerance for difficulties; distances one from despair; fosters humility and deters pride and selfishness; instills a sense of dependency on Allah and a spirit of vigilance concerning the factors and obstacles to obtaining Divine success. In addition to enhancing individual morality, this vigilance positively affects social relationships and morality with o thers. The structure of narrations related to Divine success also revealed that, in some narrations, Divine success is introduced as a factor that elevates and distances one from worldly attachments, sin, and performing obligatory acts. In other narrations, achieving happiness and ultimate success, as the goal of moral education, is attributed to Divine success, and the infallibles have accompanied the acceptance of their prayers with Divine success. It was also noted that the Holy Qur'an attributes many moral values, such as patience, perseverance, seeking assistance, maintaining lawful wealth, repentance and forgiveness, being receptive to advice, respecting parents, and having good company, to Divine success, grace, and guidance.Discussion and

In religious literature, Divine success is introduced as an important and fundamental topic; believers are advised not to forget Divine success and always seek and request it from Allah, the Almighty, in their affairs. Therefore, educators, trainers, and those responsible should pay attention to Divine success and acquaint their trainees with the factors of obtaining and the obstacles to achieving Divine success, and educational resources should also allocate lessons to this topic.

This article is about nature of moral education based on Sadra’s Works Of Interpretation. The method of research is content analysis and practical syllogism. Research results shows that there is some similarity between Sadra’s approach and virtue ethics, but they are not same and moral education according to these approach is different. Moral education is gradation and intermediary. It means that these theory try to purification conscience and prepare the space to intuition of God. Moral education have some degrees and levels include of action, remove the moral obstacle, appropriate moral form and the intuition of God. Although ethics is existential concept in sadra’s approach, but transcendental mora education is a intermediary to reach to the wisdom and intuition of God.

Cultural independence is the most fundamental axis of independence as well as the infrastructure of all other aspects of the country's independence.In order to achieve cultural independence,changing the approach of the educational system from a Western approach to an Islamic approach is the main strategy.Focusing on the changing role of gender in education,the present article critically evaluates the orientation of the country's educational system in compiling educational contents,in which foundations are derived from the western educational approach,despite the goals of the upstream documents.In addition, this paper points to some differences between Islamic and Western approaches to education

This research with a combined questionnaire,descriptive and analytical method,to discuss the view of the Qur'anic verses and Hadith in order to elaborate the Islamic view on the role of gender in educational content.

According to the results of this research,the variable of gender is decisive in developing desired content for religious,devotional and moral aspect of the education.It also concludes the gender factor is effective in acceptance of the innate gender identity, which leads to the fulfilment of female and male roles and responsibilities in the society.The result of this study showed the educational content of the curriculum should be designed and compiled with the focus on the gender differences of the pupils,according to the approach of Islamic education

Therefore,based on the Islamic standard system,It seems the contents needs to emphasize on the spiritual growth of the students,to develop them for roles related to their gender in the family and society.

To ensure that the Islamic Revolution remains connected to the revolution of Imam Mahdi (may Allah hasten his reappearance), we should focus on educating individuals who are potential soldiers of the front of truth in practice, with their main characteristics manifesting in three dimensions: faith, servitude, and revolutionary spirit (Razavi, 2017). The selection of the three categories of believer, devout, and revolutionary is based on the statements of the Supreme Leader in describing the main attributes of the great leader of the revolution, which he has elaborated on in various speeches and has introduced as an educational model for the future generation in these dimensions (Moradi, 2021). Attention to these three educational dimensions should begin from early childhood and adolescence and be strengthened over time. Accordingly, kindergartens and preschools provide a very suitable and diverse foundation for fundamental educational planning, and education at these ages will be more stable and beneficial (Yousefi, 2016, p. 161). The authors’ goal in developing an educational space-creation model (a model for creating an educational atmosphere) is to achieve a comprehensive framework for establishing educational objectives for all places, individuals, and capacities within a specific educational environment such as a school or any other educational setting. Based on these premises, the educational space-creation model can be defined as follows: “The educational space-creation model means selecting an approach in education where all factors, elements, and effective contexts in education are simultaneously employed and activated to achieve a unified educational goal within a defined time frame.”

 To achieve this, the research method and data analysis were conducted using the Colaizzi method (1978) in several stages:The relevant texts (Quran, hadith books, and statements of the Supreme Leader) were read several times to familiarize the researcher with them and to be able to understand them.Important sentences related to the topic (attributes of a believer, devout, and revolutionary person) were underlined. Each important sentence was summarized into a descriptive concept.The concepts derived from the first three stages that were similar and could be grouped were categorized under a common theme.The categories were reviewed to group them into larger categories based on similarities and commonalities, which could then be used to describe educational objectives.The above description was validated by revisiting the studied texts and comparing the description with these texts.The results from the previous stage were applied to the findings.In the second step, according to these topics, the general educational objectives for each section were extracted, totaling 24 general objectives. In the third step, specific, behavioral, and educational principles based on the above general objectives were extracted, totaling approximately 52 specific objectives. In the fourth and final step, appropriate educational methods for institutionalizing these topics suitable for preschool ages were written with an inferential and analytical approach by the authors. The inferential orientation of this section is also based on the general principles of religious education. Finally, educational content appropriate to the proposed objectives and methods was suggested within the plan.

 The educational space-creation model with the theme of faith, considering elements such as God, the unseen (angels, the Day of Judgment), and the Prophet Muhammad (PBUH), with the overall objective of creating a suitable environment for the manifestation and strengthening of the child’s innate faith, is executable. The required implementation time is one week, and it is suggested that the faith schedule be held during a week coinciding with one of the Prophet’s (PBUH) festivals, using the week’s slogan “There is no god but Allah, Muhammad is the Messenger of Allah” and the gift of walnuts, symbolizing the Prophet’s gift to children. The specific objectives of this model include:Creating a foundation for the manifestation and strengthening of the child’s innate faith in God.Understanding the concept of the unseen and explaining its instances and the relationship of humans with these instances.Creating a heartfelt connection of children with the Prophet (PBUH) and understanding the reason for his mission to strengthen faith in the Prophet (PBUH).

 If we consider the foundation of the philosophy of education to be based on assumptions such as the inseparability of education, and on having a hierarchical view of the subject of education, and also believe in the principle of holistic consideration in the aspect of education, and under this principle, in the methodological aspect, to strengthen and enrich educational objectives, we utilize all involved elements and factors, and also in the content aspect, mobilize data towards achieving a unified purpose, and finally have a correct understanding of the timing of achieving objectives, we arrive at a native model that can be referred to as educational space-creation model. Undoubtedly, native educational models can have mechanisms that address the shortcomings of Western models in terms of their conflict with the internal philosophy of education. Although we are not independent of Western educational modeling in education, this does not mean we should ignore the depiction of native models based on our philosophical foundations of education.According to this introduction, the advantages of this research plan can be enumerated as follows: a) Having a theoretical basis and presenting a model with a view to its intellectual and philosophical foundations; b) The comprehensiveness and applicability of the model in providing an operational pattern; c) Comprehensive utilization of educational elements and capacities towards achieving educational objectives; d) Meeting the higher-level objectives of the education system in the form of operational elements; e) Visualization and modeling of the depicted model in the form of scheduled work tables to facilitate the planning process for those in charge of education.Finally, the practical findings of the research indicate that the major and minor objectives of religious, moral, and revolutionary education can be transformed into micro and multifaceted parameters within the framework of the model, and by utilizing all the capacities of the educational environment towards achieving educational goals, enrich both educational processes simultaneously. This model can serve as a pattern and model for all educational levels and subjects, as well as educational activities, although, due to the freedom of action in preschool levels and the existence of multiple educational capacities at these levels, this model is introduced in the present article for the preschool group. This requires determining goals, depicting the components of the educational space, and aligning and coordinating these two educational aspects. What still requires research and standardization is enriching the educational objectives in our model compared to other similar or Western models in practical and tangible educational spaces. Therefore, it is suggested that our model be compared with other educational models in the field and the experimental groups. This has been a limitation for the researchers of this model.

This study aims to explain the philosophical foundations of evil from Allameh Tabataba’i's point of view and to derive its educational implications in moral education. The research method is descriptive-analytical and inferential. Based on Allameh Tabataba’i’s fundamental belief in God as the fundamental good of existence and the non-existence of evils, the findings indicate that the emergence and manifestation of evils are necessary for the evolution of the world and humanity. The results show that in the approach of confronting evils as an educational opportunity, in addition to avoiding and escaping from evil, the opportunity can be used constructively with a view to the development and perfection of the learner. In this regard, the first reaction after the occurrence of evil is patience. The subsequent stages include reasoning, persistence in good deeds, and avoidance of unrighteous deeds, which together create suitable conditions for a reasonable confrontation with evils.  

 Evil, meaning badness and ugliness (Motahhari, 2009, pp. 150-160), has been introduced with a dual function. In one aspect, evil is not severely bad but rather necessary, as good without it cannot be recognized and perceived (Breyer, 2013, p. 192). In another aspect, evil is inherently bad and its existence in the world is not necessary (Pinnock, 2004, p. 132), thus it must be combated. Accepting the dual function of evil, the fundamental issue here is that, from an educational perspective, in most educational systems, evil has generally been viewed as inherently undesirable, and an avoidance approach has prevailed in confronting it. Although there are many recommendations and advice on avoiding evils, there has not been a perspective on confronting evils as an educational opportunity (turning a threat into an opportunity). To address this issue, this study aims to explain the philosophical foundations of evil from Allameh Tabataba’i's viewpoint and to derive its educational implications in moral education.

The approach of this study is qualitative, and the research method is descriptive-inferential. To explain the philosophical foundations of evil, a descriptive method is used, and to extract educational implications, an inferential method in the philosophy of education is employed. In this research approach, a philosophical school along with its broad views on ontology, epistemology, and axiology is taken as the basis, and educational theories and guidelines are extracted and inferred based on them (Kiani & Sadeqzadeh, 2011).

To answer the questions of this study, we first derived the philosophical foundations of evil from Allameh Tabataba’i’s views and then inferred the educational implications, including principles and methods in the field of moral education. A summary of these foundations, principles, and methods is presented in Table 1 below. Table 1: Philosophical Foundations, Educational Principles, and MethodsPhilosophical FoundationsEducational PrinciplesEducational MethodsEvil is non-existent.knowing God as the source of all the good.using rational arguments to know God as the fundamental good of existence, seeking refuge in God, praying, and reciting the QuranEvils are specific to the material world. The expansion and evolution of the world depend on change and movement.. changing situations and conditions through the will of society and individuals, leaving places of sin (migration, emigration, etc.).The system of existence, despite the presence of evils, is the best possible system.principle of aesthetic argument.using observation to perceive order and harmony in the world, nurturing spiritual beauties.Natural and moral evils result from human misuse of free will and ignorance.Cultivating rationality.encouraging thought and reflection, consulting with wise individuals.Natural evils are a means of testing for humans.Principle of the need for flourishing, guidance, and care of good potentials.Education and discipline.Evils are the external consequences of actions and the punishment for sins.Necessity of punishment and retribution (principle of compensation).Punishment and admonition through submission and fairness, preaching and reminding, establishing laws and regulations for punishment, reminding of the Day of Judgment and the way actions are accounted for, storytelling, and learning from examples.Natural evils are an inevitable stage of human development and necessary for good and moral virtues.cultivating moral virtues.Self-purification: performing good deeds, piety, repentance and seeking forgiveness, prayer, almsgiving (zakat), charity, patience, resistance and steadfastness, forgiveness.Evils arise from human ignorance and are relative and subjective.acquiring knowledge and awareness.Learning: empirical and inductive sciences including research, investigation, prediction and foresight, careful observation, and hypothesis formation in confronting natural evils. Discussion and Summary: From Allameh Tabataba’i's view, both natural and moral evils have various instances influenced by different factors. Therefore, they are relative and subjective in terms of time, place, form, and conditions, and no single solution can be recommended for them. Thus, confronting each type of evil, depending on its nature and causes, can be an educational opportunity and requires different educational actions. The first reaction after the occurrence of evil is patience, followed by reasoning. Allameh Tabataba’i considers the realization of most moral virtues dependent on the attribute of patience. Although patience does not encompass all virtuous morals, if it is found in someone, other virtues will also be found in him. However, examining Allameh Tabataba’i’s thoughts reveals that, in addition to patience, reasoning and reflection can comprehensively cover other methods for educational confrontation alongside combating evil.

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.

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.

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.

Background and Objectives:

 The main goal of this article was to design a conceptual model of university professors' perception and attitude towards the curriculum of moral education in the elementary school and its validation from the teachers' point of view.

The research method was applied in terms of purpose and in terms of implementation method, it was mixed qualitatively and quantitatively. The statistical population in the qualitative part included professors in the field of education and training 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 1402-1401. The studied sample was used in the qualitative part of the purposive sampling method, in the quantitative part of the enumeration method. The data collection tool was semi-structured interviews in the qualitative part and questionnaires in the quantitative part. In order to analyze the data in the qualitative part, Strauss and Corbin's three-step method 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 method was used, which includes the four indicators of acceptability, transferability, reliability, and verifiability.

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 validity (form and content) 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 structural equation analysis while confirming the fit of the model showed that all 13 examined categories have a significant effect on the moral education curriculum

According to the results of this survey, it is possible to help improve students' performance through this model.

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.

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.

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.