The purpose of the current paper is to review and criticize posthumanist education. Posthumanism is an approach in the criticizing and evaluation of humanism which holds that humans are not the only active factor and that we need to consider the role of objects, technologies, animals, and generally non-humans as well. Posthumanism believes that man is not necessarily the master of creatures. It believes that the decentralization of human beings will lead to a better world. This study first uses an analytical and explanatory method to analyze and explain the posthumanist perspective; then, it examines post-humanist education; and finally, it reviews criticisms of post-humanist views, especially in education. The present study suggests that the role of the human subconscious should also be considered as a factor in posthumanism. Posthumanist thought has a non-instrumental view of nature and views man and nature as a whole; it treats humans as equal to animals, and with respect to education, posthumanism equates the teacher’s role with that of various other factors involved in learning. Posthumanist thinkers believe that humans can learn a lot from animals.

From a humanist viewpoint, human reason elevates people above all other beings, positioning them at the pinnacle of the hierarchy and endowing them with rights. In posthumanism, however, the focus shifts away from humans as the center of the universe and questions their absolute control. This perspective challenges traditional hierarchies, highlighting the interconnectedness of everything throughout the world. By exploring the relationships between living and non-living entities, we can gain a deeper understanding of the universe. Posthumanism draws on the ideas of French philosophers Deleuze and Guattari, along with the theory of non-representation. Essentially, this perspective suggests that humans are part of a complex web of relationships with both living and non-living beings. The concept of non-representation emphasizes that it's not about how accurately we depict the world; instead, the focus is on how our experiences, emotions, and interactions with our surroundings, as well as with other humans and non-humans, are formed. Posthumanism indicates that a new paradigm is developing in humanities research, where the significance of matter, objects, and their roles in the research process is increasingly recognized. Barad suggests that in this paradigm, humans are not just causes or effects; they are integral parts of a world that is constantly evolving. This study, initially, aims to explore and clarify what post-humanist research is, and then, to examine how this kind of research is applied in the field of education. 

Considering the nature of this research, the approach taken will be both descriptive and analytical. Initially, the description, explanation, and analysis of post-humanism will be discussed. This will involve exploring the roots and foundations of this perspective, how this thought has developed, and the contexts surrounding it. Diverse data will be gathered from relevant sources, particularly primary texts and expert opinions in the field, along with a detailed description of posthumanism and its research methods. Next, the focus will be on posthumanism in education, aiming to describe, analyze, and clarify it. This part of the study will take the form of critical philosophical inquiry, with key goals including reducing ambiguity, enhancing understanding, and improving educational practices. Generally, this type of research aims to clarify and make concepts accessible to audiences, ultimately contributing to the advancement and enhancement of educational practices. Following the description, analysis, and clarification, various aspects of this approach and how it can be applied in education, considering both its strengths and weaknesses will be critically assessed.

At the heart of post-humanist education lie several key principles. This paper explores two vital tools for conducting this type of research: interviewing objects and observing their actions, as well as recording events. Interviewing objects is one of the primary methods in post-humanist research. This concept has two interpretations: the first involves directly engaging with the objects themselves, while the second pertains to interviewing humans while taking into account the presence and role of objects. The first interpretation is particularly relevant to digital objects and technologies, but this paper suggests that it aligns more with the idea of observation than with traditional interviews. The second tool involves closely observing how objects act and documenting events. This approach is significant in post-humanist research, especially in education, as it emphasizes the careful study of objects and their roles in different contexts. In humanist frameworks, objects are often viewed as passive beings without any real agency, leading us to overlook their potential contributions to research and knowledge creation. In contrast, the post-humanist perspective recognizes that all objects can exhibit some form of agency and can influence our actions and thoughts. Some researchers in this field frame the observation of object actions and the interactions between humans and non-humans within an ethnographic context, using terms such as materialist ethnography and post-humanist institutional ethnography.

In general, the post-humanist focus on the blurry lines between humans, animals, objects, and technologies raises concerns about the potential erosion of distinctly human traits like consciousness, creativity, and moral reasoning. The concern is that by merging these boundaries, posthumanism might weaken the unique status and moral standing of humanity. When humans are placed on the same level as other beings, it risks diminishing their status and could lead to a loss of their special dignity. If humans exist within a complex web of material, discursive, and technological influences, then the notion of education as a means to cultivate individual skills and autonomy becomes challenging. The emphasis on materiality, technology, and the world beyond humans in posthumanism may overlook the crucial social, cultural, and political aspects of education. Since post-humanist research often centers on the relational creation of knowledge with material objects, it primarily examines the relationship between humans and non-humans. As a result, the unique interactions among humans and the dynamics between students and teachers are frequently overlooked. This neglect can complicate our understanding of the educational process and its various dimensions. Additionally, it's important to note that many studies on post-humanist topics are abstract and theoretical, which may hinder their application in real-world contexts to tackle pressing ethical, political, and social issues.

Post-humanism, as a critical and diverse paradigm, embarks on proposing new insights into the meaning of being human in modern times and diminishes the boundaries between humans, animals, and machines. Theoretically, there is a convergence between post-humanism and post-anthropocentrism as the former questions, humans, as the superior signifier, and the latter questions humans as the superior species. Based on this convergence, and with the assistance of Martin Heidegger’s critique of humanism and technology, and his thoughts about thinking, learning, dwelling, and art, this paper intends to put forward the idea that some picture books and wordless picture books that enjoy certain characteristics, which can exemplify them as post-human/post anthropocentric children’s literature, invite children to think meditatively on the relation between human and other entities of the world. These books, as works of art, bring about a deconstruction of humanistic binaries (including self/other, human/animal, culture/nature, and alike) so that they can offer a chance of exposure to other beings of the world for children. This kind of exposure helps children to receive the being as it is and not as represented by human norms, hence there can be hope for the development and emergence of post-human subjects for whom thinking is a ground for wondering and admiration, and not merely a tool for the development of certain skills or competencies.

Posthumanism has opened up a new paradigm shift towards philosophy for children (P4C) in order to provide a liberating response to the dominance of mind over body, adulthood over childhood, and formation over emergence. Concurrently, Mark Johnson has added his three proposed Es: emotional, evolutionary, and exaptation, to the already cognitive sciences’ 4Es: embodied, embedded, extended, and enacted. Johnson believes that these 7Es are fundamental features of cognition. The convergence of these two perspectives (posthumanism and Johnson's theory) can lead to ten concepts: critique of dualistic logic, critique of hierarchical structure in anthropocentric ontology and epistemology, non-human agency, relational onto-epistemology, human and non-human bodies, imagination, emotion, intra-action (instead of interaction), philosophy of animism, and metaphor. Thus, the relationship between children's embodied experiences with other beings within the world shapes their perception of the world. This phenomenon is reflected in some contemporary picturebooks. This study employs interpretive-abstract and comparative methods to investigate how embodiment is represented in The Tunnel by Anthony Browne. By considering the ten aforementioned concepts and their intra-actions, this research aims to explore how meaning is constructed through embodiment representation in this picturebook and in philosophical inquiry with children. In this study, embodied co-thinking with the picturebook is discussed in four sections: images, audience participation in shaping the work, verbal-visual-motion intra-actions in the work as a whole, and the use of hypertext. This study proposes that PWC facilitators pay attention to the ten proposed concepts and employ them as criteria for selecting appropriate picturebooks to accompany their philosophical inquiries with children. In doing so, it is hoped that by providing liberating responses, the circles of philosophical inquiry with children will move toward more empowerment.

Geocriticism, Real and Fictional Spaces is a book by Bertrand Westphal, Professor of Comparative Literature at the University of Limoges in France. He is the theorist of geocriticism and has written several books to explain the importance of adopting a geocritical approach in literary studies. The book is an interdisciplinary study and was translated from French to English by Robert Tally who has written a preface to the book. The book is comprised of an introduction, five chapters, notes and an index. The chapters are entitled as follows: Spatiotemporality, Transgressivity, Referentiality, Elements of Geocriticism, and Reading Spaces. The first chapter is about temporal metaphors and spatializing time. In chapter two, the focus is on a characteristic element of contemprary space. Chapter three is devoted to theoretical speculations about links between the world and the text and between the referent and its representation. Chapter four describes the geocritical metodology. The final chapter examines the importance of the text in the construction of a place.

In recent times, various "relational views" based on the "principle of complexity" have emerged as alternatives to essentialist approaches, collectively referred to as the "relational turn". However, the philosophical foundations of these views are often ambiguous, leading to potential confusion with "relativist perspectives" or "interactive views" informed by Habermas' Communicative Action. Contemporary scholarly concerns in the humanities and social sciences -such as new emphasis on materiality, embodied practices, affects and intuition, spatiotemporality, post-humanism, and even the co-disciplinary- to understand human-societal processes, stem from "relational thought" but lack proper elucidation of their ontological and epistemological underpinnings. The article employs the Synthesis Research Method to comprehensively analyze and categorize "relational perspectives" based on their ontological roots to address these issues. Moreover, it seeks to elaborate a "co-disciplinary and (deep) relational epistemological and methodological framework" by utilizing "general epistemic components" and "key components of the (deep) relational view based on flat ontology". From this viewpoint, knowledge possesses multiple, heterogeneous, mediated, and contextual nature, drawing from the intertwined resources of "conscious subjectivity" (conscious deliberation or reflexivity) and "objectivity" (external environment). Furthermore, unconscious mediators, such as "collective ideal" (culture and discourse) and "individual embodied" (psychophysical characteristics) mediators, play an essential role in shaping knowledge. Knowledge exhibits uncertain and contingent boundaries, and is in a perpetual state of "becoming". Drawing inspiration from Latour, the methodology is premised on developing "assemblage/deployment programs". Importantly, the epistemic framework can apply to a wide spectrum of fields, from humanities and social sciences to art, spatial planning, and public policy, with the potential to promote single disciplines into co-disciplinarity and co-disciplines into trans-disciplinarity.

The main objective of this article is to examine the function of the audiocassette in the state of Iranian listening culture in the first decade after the triumph of the Islamic Revolution in 1978-79. The Islamic Revolution in Iran was indeed a cultural revolution aimed at establishing an Islamic Shiite discourse as a new political discourse against the pre-revolutionary, Westernized Pahlavi political system. Thus, cleansing Iranian culture of the Western lifestyle was the most important political project of the newborn Islamic government. One of the most problematic aspects of this cultural technique was pop music and the use of recorded audio tapes of pop music. Examining the role of pop music on audiocassettes opens a new perspective on the role of cultural assets in post-revolutionary Iranian culture.

To investigate the role of audiocassettes, we conducted in-depth interviews with seven musicians who experienced their adolescence and youth in the 1980s and with sellers of audiocassettes from that period. Finally, interview data were coded and categorized through thematic analysis.

The Iranian Islamic state is a comprehensive political program to control all aspects of Iranian daily life in order to eliminate and exclude all evil situations that promote evil deeds. Evil deeds are so harmful that they divert the attention of Muslims from God. For a Shi'a Muslim, all of life must be compatible with the holy laws of Islam. Thus, Iranian life after the revolution is holy because it obeys the holy Islamic rules, while the holy Islamic rules became holy laws. In the first decade of the Iranian Islamic state, the most undeniable feature of Iranian Islamic society was loyalty to the sacred Islamic laws, and an ideal Shiite subjectivity voluntarily sacrificed its life for political Islamic ideals. The Iranian Islamic state expected the ideal Shiite subjects to be willing to live a revolutionary lifestyle that was different from that of the pre-revolutionary period. Unlike the pre-revolutionary Iranian Western consumer lifestyle, the post-revolutionary lifestyle is supposed to resist the material world that diverts the Shiite subject's attention from the Islamic God, and therefore the luxury lifestyle had to be banned as a Western lifestyle. This was a political-cultural policy since the early years of the Islamic state. For the Islamic state, passions and temptations were aspects of the material world that were supported by Western culture. Therefore, the project of Iranian Islamic cultural engineering was to censor Western cultural and artistic products in order to create Islamic cultural values. Music was one of the most important Westernized cultural fields at that time, which had to be purified from the characteristics of pre-revolutionary popular music because it did not support Islamic values. In popular culture, people maintained their pre-revolutionary listening habits by reproducing and distributing recorded pop music on audiocassettes, and a black market formed. The audiocassette as an object had a power to continue the illegal flow of pre-revolutionary pop music.

The conclusion is that the audiocassettes enabled different and plural listening positions for Iranian post-revolutionary listening culture, and the audiocassette was considered as an evil object for Iranian Islamic revolutionary culture.

In today’s world, digital marketing and artificial intelligence are the cornerstones of modern marketing strategies. However, the rapid advancements in technology and shifts in the business landscape have paved the way for a new and more complex phenomenon: post-human-centric marketing. This emerging concept goes beyond the conventional frameworks of digital marketing and AI, delving into the intricate interactions between humans and technology on deeper, multilayered levels. Post-human-centric marketing not only leverages smart tools and sophisticated algorithms but also seeks to create an unprecedented convergence between the human mind and technology. In this approach, the consumer is viewed as a multi-dimensional entity, where artificial intelligence and digitalization merge with human intelligence and machine-generated data. This article explores the structural and functional changes in marketing, critically examining new concepts such as symbiotic human-machine communication, advanced personalization, and predictive marketing. One of the key questions this article addresses is how this innovative approach will impact the roles of marketers and business models. Can post-human-centric marketing lead to increased efficiency and precision in analytics, or will these advancements result in diminished human interaction and a growing divide between brands and customers? The article also examines the challenges and opportunities businesses face as they navigate this fundamental shift. Ultimately, this article aims to provide a comprehensive and forward-looking perspective, helping readers prepare for the challenges ahead in the post-human-centric marketing world.

Transcendentalism is a system of thought that supports use of technology to enhance human physical and cognitive ability and predicts that humans will eventually be able to transform themselves into beings that are so superior to current humans that You can call them post human. One of the sources of potential for transhumanism is the military or defense sector. This article is intended to familiarize with the transcontinental flow and the applications it can have in the military and defense sectors. New technologies have changed the scope of the conventional police operating environment range, bringing new threats and opportunities to the organization, making such changes appropriate in Naja's strategic responses to new situations. Transhumanism is based on new and advanced technologies, and their purpose is to immortalize the human species by means of new technologies. Some powers have pursued the functions of transnationalism in the military and defense sectors, and have done extensive research and action on military superiority over other countries and made significant progress. This is a descriptive study, examines the history and goals of transhumanism using various sources and its related technologies. It addresses the applications of these technologies in the defense field. New technologies, new police security challenges and opportunities, and the consequences of transhumanism on the concept of social order and security are issues that can lead to the identification and application of these new technologies in the field of police missions and ultimately crime prevention and prosecution.

To respond to the most fundamental question of identity, namely, the essence of being human and the essence of human life and death, it is essential to understand the contemporary human in the face of the dynamic interplay between religion and technology. The aim of the upcoming research is to balance technological human (post-human) and religious human (waiting human) in order to explore the meaning of contemporary human life and death. For this purpose, we address the analysis and evaluation of the material or material-spiritual perception of life and realities, explain the role of the Imam as a strong human and regulator of human perception of their own life and death. The research method is "descriptive-analytical" and the findings indicate that through the rule of referral of imperfect human to a perfect human, the contemporary human situation facing independence or reliance on representatives of God becomes clear. By focusing on the concrete. superiority of the idea of humanity's nobility compared to an attitude that considers him equal to other creatures, the contradiction of some post-human attitudes is eliminated. Also, by relying on guardianship in human upbringing, the capacity of foundations of awaiting human to find the path for the technological human in subjects like hope for the future and global management becomes apparent.