Moral development of learners is one of the priorities of the Iranian education system. One of the important functions of moral education is the negation of religious violence. The purpose of the present study is to show the capacity of philosophical education for children in their moral development, and its effectiveness in developing peace and negating religious violence. The method of this research is qualitative and has been written with a descriptive-analytical method and a problem-oriented style, relying on reliable data. While analyzing the philosophical education model, it briefly deduces its principles, goals, and methods. Then, it examines the effect of this educational program in improving children's peaceful behaviors and strengthening their communication skills with others in order to reduce violence.

Field research has shown that failure in self-expression, inability in self-control and self-restraint, low tolerance threshold, imposition of radical and exclusive beliefs, dogmatism, and lack of sufficient reasoning power are among the most important causes of religious violence in children. Therefore, one of the essential missions of the education system should be to create a friendly and safe environment in which there is no possibility for the emergence of grounds and causes of violence. The results show that the philosophical education model, by strengthening skills such as freethinking and critical-argumentative thinking, inducing empathetic thinking and behavior in order to promote a culture of tolerance, teaching caring and responsible thinking, teaching an aesthetic view of existence that leads to simultaneous love for God and people, can improve their relationships with their fellow human beings in an empathetic environment combined with rationality, and as a result, lead to a reduction in religious tension and violence.

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.

Given the conducted studies, little research has been carried out on the attention to abstract beauty in education. Additionally, there are studies in which discussions related to aesthetics and beauty in religious education have been largely overlooked. This is despite the fact that the presence of beauty, in both its tangible and abstract forms, is clearly evident as an inseparable element in religious teachings and the daily lives of Muslims throughout various historical periods. From this perspective, the history of Islam is replete with the creation of sensory beauty in arts such as calligraphy, painting, tilework, and architecture, as well as abstract beauty in the daily activities of Muslims and their interactions with other communities. Muslim philosophers, following the introduction of Greek philosophical works into Islamic territories, developed notable theorieson Islamic aesthetics as part of their philosophical systems. Despite these details, Islamic aesthetics has not been adequately integrated into Islamic education, nor has the impact of Quranic teachings, as the most authentic and definitive religious textin Islam, been clearly established in the works of Islamic scholars.

The aim of the current research was to identify the philosophical components of an educated person. The research approach was qualitative with an interpretative paradigm, and the methods of documentary-library, descriptive-analytical research and the "philosophical analysis" research method of analytical analysis were used. The research field included 11 professors of Farhangian University of Kurdistan province in the academic year of 1402-1401, who were selected using criteria-based purposeful sampling. The research tool included an in-depth, semi-structured interview conducted by the researcher. The research findings were presented in three areas: knowledge components, moral components and personality components. The results showed that, in general, from a philosophical point of view, educated people have special, different, and outstanding characteristics compared to others in all three fields of knowledge, ethics and personality. So that any movement, speech or behavior of educated people shows their high level of education. However, it should be kept in mind that educated people are different from each other and have a plurality of attitudes, and despite having many commonalities, they are not all the same in all criteria; Therefore, it is difficult to find people who have all these characteristics together.

Death and end-of-life care are crucial yet often overlooked topics in healthcare education. This study explores the integration of philosophical reflection into a Flipped Classroom (FC) model within a graduate course on Collective Health at Universidade Federal de São Paulo (UNIFESP(, Brazil. Employing reflexive practice research, the authors, as both learners and researchers, critically examined their engagement with the sensitive theme of death through structured discussions and reflective analysis. The FC model, combined with the independent study of philosophical texts such as "A Cure for Death?" by Jacqueline Lagrée and "About the Death of a Friend" by Montaigne, facilitated a unique learning environment. This approach encouraged cognitive and emotional engagement, fostering critical thinking, empathy, and personal growth. Virtual synchronous sessions provided an interactive space for participants to connect philosophical insights with their professional experiences, enriching their understanding of end-of-life care. The results highlight the transformative potential of the online FC model in addressing emotionally charged themes like death. By creating a supportive and collaborative environment, the FC model enabled participants to develop resilience and sensitivity essential for navigating the complexities of end-of-life care. These findings underline the value of integrating philosophical reflection and reflexive practice into healthcare education and call for further research to explore the long-term benefits of such pedagogical approaches.

Thought is a fundamental and intrinsic characteristic of humans, setting them apart from other beings. For this reason, one of the influential factors in education is the cultivation and strengthening of the rational faculty. In Islamic philosphy, rational education has also been given serious attention. The main purpose of this research is to explain the methods of rational education in Ibn Sina's philosophical system. To achieve this goal, a descriptive-analytical method has been used. The research population includes the works of Ibn Sina, from which materials related to philosophical and educational foundations and methods of rational education have been purposefully selected. The findings indicate that the methods of rational education should be in line with the goals and principles and in accordance with them, and should guide the learners to choose the correct rational path and enrich the levels of reason until they reach the ultimate goal of rational education -which is divine proximity. These methods include cultivating creativity (creating a creative space), cultivating reason (through play and argumentative dialogue), question-based dialogue, participation, controlling the excesses of the soul, intellectual intuition, and the method of asceticism, which have been identified and explained. The application of the aforementioned methods can be effective in creating a foundation and smoothing the path for rational education in the educational system.

One of the most serious activities that have been carried out in the field of intellectual skills training is the philosophy program for children. Education experts believe that children's philosophical mentality is formed through stories. Therefore, the purpose of the upcoming research is to identify the components of philosophical thinking in the book The Little Prince. To achieve this goal, the story of The Little Prince written by Antoine de Saint-Exupéry has been selected and analyzed. The criterion of comparison in this research is based on the components of philosophical thinking from Lipman's point of view, which is divided into three dimensions critical, creative, and caring thinking components. Then, according to the theoretical framework, and using the method of comparative content analysis, the components of philosophical thinking in the story have been identified and analyzed. The findings of the research show that this story has a suitable capacity from the point of view of the components of philosophical thinking, and the presence of these components is evident in it. In this way, this story has more richness in the dimension of critical thinking compared to the other two dimensions, and the components of sensitivity to the context and based on the criterion have a greater and bolder role compared to other components. At the same time, this story is rich in terms of creative thinking components, and originality and holistic components can be seen throughout the story. Also, the presence of the emotional component shows

This article analyzes the philosophical relationship between reason, faith, and insight in the Holy Quran and their impacts on Islamic educational and ethical systems. The main objective of this research is to examine the roles of these three fundamental concepts in shaping individual character and behavior within the framework of Islamic principles. Reason, as a tool for thought and analysis, guides individuals to a correct and profound understanding of divine truths. Faith, as a heartfelt and spiritual belief, encourages individuals to adhere to ethical principles and religious values. Insight, as a type of intuitive and spiritual understanding, allows individuals to see beyond appearances and grasp the deeper issues of ethics. The analyses presented in this article indicate that these concepts operate simultaneously and complementarily, playing a key role in shaping individual and social ethics within Islamic education. In conclusion, a proposed model for utilizing these concepts in educational and ethical systems is presented, designed around rational, faithful, and insightful education. Additionally, suggestions for future research regarding the impacts of these concepts in different communities, emphasizing the education of youth, and examining the role of modern technologies in enhancing these principles are proposed.

Over the past three decades, the discourse surrounding transformative initiatives within Iran's educational framework has engendered significant scholarly interest, leading to the endorsement of numerous governmental decrees. Concurrently, the perceived inadequacies inherent in conventional educational systems have prompted an uptick in familial adoption of “Alternative Education” programs, mainly of Western origin. Despite their associated fiscal burdens, these alternatives' global proliferation and underlying ethos have appealed to certain Iranian families. However, exploring the philosophical elements, specific educational methods, societal contexts, and cultural nuances underpinning each approach and their implications for children residing in the distinct milieu of Islamic Iran remains paramount. This study delves into the philosophical foundations of three prominent Early Childhood Education Programs (ECEP) - Waldorf, Montessori, and Reggio Emilia - juxtaposed against the Iran Education Reform Documents (IERD) and their underpinning Islamic philosophy. Of particular concern is the discordance between these alternative educational paradigms and the imperative for modern children to integrate into formal institutions, highlighting potential educational challenges. Through qualitative inquiry and comparative analysis, the paper endeavors to elucidate the extent of alignment between these diverse educational approaches and Iran's indigenously claimed Islamic philosophy, offering insights vital for informed educational policy-making and practice, with implications for the holistic development of children navigating the intersection of varied educational ideologies within the Islamic Republic's educational landscape.

The current research was conducted with the aim of comparing the philosophical foundations of mysticism from the perspective of the Moshai and Neo-Sadarai philosophers and explaining the implications of education. At the end, conclusions and suggestions were presented. The type of research was qualitative, which used the descriptive, analytical, comparative, George Brady method. The field of research includes all the first-hand written works of Ibn Sina, Allameh Tabataba'i, Mulla Sadra, other Masha'i, Neo-Sadrai philosophers and Western philosophers in the field of philosophical foundations. Mysticism focused on its educational implications. The reflection of the stages of behavior and educational thoughts is manifested in the goals of education, the goals of the educational implications of mysticism are divided into intermediate and final goals, the intermediate goals are the knowledge of sensory perception and intellectual perception, the cultivation of reason, worship and the ultimate goal that In the path of life, there is something between sensory perception (extrinsic) and intellectual perception (all internal), progress, continuous achievement and feeling of God. It is not that it is interpreted as annihilation for the sake of Allah, and also principles, goals and foundations. In any case, education does not come from school alone. The closest helper is school, home and family. In general, if a family does not work well, it is very difficult for the school to try to make up for its shortcomings, even if it fulfills its mission completely.