The purpose of this study was to investigate the components of the Iranian educational system and the philosophical school of idealism. The present study was deductive in terms of method and the statistical population included theories, theories, researches, books and in general all the documents that have been written and compiled in the field of research. The method of collecting research data in this research was the use of library studies and interviews with experts and specialists in the education system of Iran and the philosophical schools was idealism. In this research, using coding, first using open source theories, theories, researches and books and in general, all the documents written in the field of research were collected and then analyzed centrally and selectively. The purpose of education in the philosophical school of idealism is to adapt or prepare a person for a successful life in the environment, and in the Iranian educational system, educational goals are divided into two general categories of general and ultimate goals, including worship or servitude, piety, growth. And guidance, purity and good life and cultivating the spirit of justice and making installments, independence and dignity of the Islamic society, brotherhood and cooperation and cultivating the social spirit, friendship with other nations, cultivating and refining or cultivating moral character.

Academic Olympiad for medical sciences students focuses on areas that require reflection, reasoning and problem solving and that are generally neglected in the official education system and evaluation of medical students. Previously, it was administered in three areas of scientific thinking in basic sciences, clinical reasoning and health system management. In order to cover, philosophical reflection and analysis on health issues, Philosophy of Medicine was added to the previous areas. This paper explains the process of designing the theoretical framework and implementing the Philosophy of Medicine Exam.
Philosophy of Medicine Exam was designed in four phases: developing the framework for designing the exam questions, selecting the topics of the exam, preparing the exam questions and running the exam. Philosophy of Medicine Exams were held for the first time in the seventh National Olympiad for Medical Sciences Students in the summer of 2015 in both individual and group competition phases.
With the contribution of faculties with relevant specialties for 12 months, the framework for designing the exam questions was developed; it aimed at evaluating philosophical knowledge, philosophical analysis and philosophical debate. The topics included ontology and epistemology of health and disease as well as diagnosis and treatment. For the individual competition, 75 questions in the philosophical knowledge exam and four questions in the philosophical analysis exam were asked; 106 medical sciences students participated in this phase nationwide. In the group phase, eight three-student teams competed by debating on three issues.
The Philosophy of Medicine Exam in the Olympiad showed that initiating and promoting the philosophical view in the health domain is achievable. Large participation of students across the nation and cooperation of faculty members suggest that philosophy of medicine could be a crucial interdisciplinary filed in the health discourse, and research and education in this area should be taken into account.

Methods and principles used in education come from diverse foundations. This paper aims at examining philosophical and psychological foundations of education based on two similar views from the West and the East: The Illuminationist philosophy of Suhrawardi and Phenomenology of Husserl. Questions of the research deal with philosophical and psychological foundations of education from the standpoints of the two philosophers and a comparison between them. The results show that in Husserl’s philosophical foundations, phenomenology gets the main place with two steps. In the first step, the emphasis is on description of human experiences and in the second, the reduction of these experiences is concerned. In the psychological foundation, reflection on psychological states is at the center instead on introspection. In Suhrawardi’s philosophical and epistemological view, knowledge by presence takes the main place. In the psychological foundation, introspection gets the central point. Comparison of Suhrawardi and Husserl shows that both of them are under the influence of Plato and take a distance from objectivism. In the case of difference, it should be mentioned that in epistemology Husserl deals with acquired knowledge whereas Suhrawardi is concerned with the knowledge of presence. In the psychological foundation, Husserl puts emphasis on reflection whereas introspection is more vital for Suhrawardi. Such foundations urge the two philosophers toward a sort of intuitionism in education.

Discussions about the Gadamer-Habermas debate continue in philosophy. But in philosophy of education, Gadamer's philosophical hermeneutics is usually accused of conservatism by the defenders of critical pedagogy, and there are few studies in defense of the critical power of Gadamer's hermeneutics. In Iran, official education reform documents emphasize both guarding and reconstructing tradition, but in practice, this balance seems ambiguous. Through re-reading Gadamer's hermeneutics, this paper analyzes the critical elements of tradition. In this way, it provides a defense of education based on philosophical hermeneutics and a model for confronting traditions in education. The central claim of this study is that Gadamer's understanding of tradition has both a descriptive expression as an educational basis and a normative expression as an educational principle. The ground for the realization of both is learning through negativity. In this context, historically effected consciousness, considering tradition as an answer to a question, critical distanciation from tradition, and application of tradition will be the most important critical elements that distinguish Gadamer's hermeneutics from conservative and traditionalist hermeneutics.

The purpose of this study is a) to explore and explain philosophically the foundations of TeWhariki (New Zealand National Program in early childhood education(ECE) ) and b) to do a critical review of the emerged foundation based on education philosophy in Iran. The research method adopted was a descriptive-analytical one in which an external review of TeWhariki’s philosophical foundation was carried out. The main findings are: a) TeWhariki is based on empowering the child to discover inside and outside of the self, making emotional relationships, paying attention to local and global culture, participation of all stakeholders in ECE, and accepting cultural pluralism; b) different philosophies are its educational foundation; c) it considers a spiritual origin and destination for human beings, pays attention to various aspects of the child's existence, benefits from national culture and indigenous tradition and pays attention to the role of family. From the perspective of "Philosophy of Education in Iran", TeWhariki ignores the role of religious teachings in child’s education, it does not rely on a comprehensive philosophical and value system, and there appears to be a kind of hidden relativism inside.

The purpose of this research is to investigate the social and moral education of humans in the Qur'an from the point of view of Allameh Tabatabai. For this purpose, the anthropological thoughts of Allameh Tabatabai were studied and based on its implications, the principles related to social education were deduced. Documentary-analytical method was formed. In the field of anthropological thoughts, philosophical schools and their anthropological issues (including anthropological foundations, the quality of human knowledge, the perfect human being in various philosophical schools) were discussed. The educational topics that were compiled based on these thoughts were discussed in the form of a proposed framework in the form of the principles of social education. The results of this research in the objectives section showed that the ultimate goal of social education in Islam is to achieve happiness and closeness to God.

An article titled "A Critical View on the Grace-Centered Approach in Islamic Philosophy and Its Implications on Education" was written with the intent to entirely refute the principles of philosophy of education from the perspective of Muslim philosophers. This article relies on the claims of opponents of Islamic philosophy and the criticisms of well-known anti-philosophy Ash’arites (such as Al-Ghazālī). It repeats almost all their assertions as accepted premises without citation. The article then makes a brief and insufficient comparison between two competing theories in education, "Sequentialism" and "Parallelism," and derives the hybrid term "Asynchronous Parallelism." What the aforementioned article calls a "critical view" comprises unsupported claims about the history of philosophical issues, irregular classification of Islamic philosophical schools (sometimes as "Peripatetic, Illuminationist, and Essentialist," and other times as "Cause-centered and Grace-centered"), and deeming the concept of gradation as ineffective as a fundamental principle in the grace-centered approach. It often repeats, without reference, the criticisms of anti-philosophy Ash'arites and their peers to specific philosophical views and theological outcomes. A thorough analytical and critical investigation reveals that the article's claims about philosophical issues and intentions are merely reiterations of claims by anti-philosophers. Due to a lack of adequate technical knowledge while explaining and making judgement, the article uses the discredited views of others to reject and cast doubt on Islamic wisdom. Consequently, it makes a biased, unjustified, and unsupported conclusion about education.

Despite the passage of seven decades from the field of adult education activities، and establishment of several formal vs. informal organizations، not only a comprehensive philosophy for adult education has not been developed، but also a significant effort to introduce the philosophy of education as regards adult education is lacking. The aim followed in the present study was to seek the attitudes of the trainers of the Agriculture and Natural Resources training centers with regard to the philosophy of adult education. The research was a descriptive-correlational one. The census population consisted of all the 110 educators (from Imam Khomeini Agricultural Education Center in Tehran and from Center for Natural Resources and Watershed Training and Empowerment of Beneficiaries in Klarabad. A Judgment Random Sampling Method was employed to select 86 educators as sample. Zinn’s questionnaire was utilized as the instrument for data collection. A pilot test was conducted to determine the reliability of the questionnaire. Cornbach’s Alpha was estimated 0. 91. The findings indicated that a majority of the educators in either center are of a progressive philosophical view as regards adult education. The results of t-test revealed that there existed a significant difference between the attitudes of the two centers’ educators in liberal philosophical view at the 0. 05 level. Based upon the results of the correlation coefficient there exists a significant relationaship between the age and teaching experience variables and the voriables of: liberal philosophical perspective، behaviorism، social progress، humanism and radicalism.

The purpose of this article is to explore spiritual education for children from the perspective of holism and its critique with emphasis on Islamic teachings. For this purpose, in the first part of the article, using the method of integrated research or synthesis research, the holistic approach to children's spiritual education in the dimensions of philosophical foundations, the concept of spiritual education for children, and its educational implications are explained. In the second part, employing the method of critical philosophical exploration and emphasizing the Islamic perspective, the holistic approach to the spiritual education of children is criticized. To achieve the research goal, also using the snowball method, the most important thinkers of holistic education in the West in the field of spiritual education for children were selected and according to special criteria, their most important works were selected and examined. The research findings showed that the philosophical foundations of the holistic approach are incompatible with the Islamic instructions. Because the reference of the spiritual in the whole approach is an ambiguous and imaginary thing. Also, this approach implies a kind of unity of existence based on all divinity, and the unity of man, nature and God. While according to the Islamic teachings, the source of spirituality is a single existence (Allah) that can be known through his attributes and actions. At the same time, this approach has useful and appropriate training tips and methods that are compatible with the Islamic instructions. Such as paying attention to the nurturing of the child as a whole, the use of artistic education.

The main purpose of this research is explanation of Waldorf's spiritual approach to children's education and its critique with emphasis on Islamic teachings. For this purpose, the descriptive-analytical method is used to identify and describe the components of Waldorf's spiritual perspective on children's education. Then, using the regressive analysis in Frankena’s method, the philosophical foundations of Waldorf's spiritual approach to children’s education are investigated. In the second part, Waldorf's spiritual approach to children's education is criticized by using the method of critical philosophical enquiry emphasizing the Islamic point of view. The results of this research indicate that Waldorf's spiritual approach pays attention to features such as: the development of children's whole beings, strengthening their artistic potentialities, developing their spiritual perception, emphasizing meaning-making and finding meaning, and freedom as the goal of education. These features are based on philosophical foundations such as: The existence of a spiritual world beyond the material world, the existence of various spiritual beings, the unity of the universe in a spiritual sense, looking at the child as a spiritual being, the repeated reincarnation of humans, emphasizing the senses, intellect, inspiration and intuition as sources of knowledge, the interaction between objectivity and subjectivity in the pursuit of knowledge, and the matching of human "I" with "Christ" as the ultimate goal of human life. In criticizing Waldorf's spiritual approach based on the Islamic point of view, it became clear that Waldorf's views on the nature of the transcendental and the belief in reincarnation are not acceptable in the Islamic view. At the same time, some educational implications of the mentioned approach, such as looking at the child as a spiritual being and honoring him, paying attention to the development of the child's whole being and especially his spiritual dimension, emphasizing artistic education and education based on the stages of child development, have commonalities with the Islamic perspective.