The present study aimed to Providing a moral education model based on Allamah Mohammad Hossein Tabatabaei's theory of virtual perception. In order to achieve such a model, the factors and motives of the moral act, as well as the process of the formation of a moral act, were questioned from the viewpoint of this theory. Also, the role of education in changing or modifying these factors and motives and, finally, the pattern that underlies these reforms is discussed. This was done by analytical-deductive method. Thus, the result of the research is a model that includes the foundations, goals, principles, dimensions, environments, agents and barriers, steps, strategies and methods of moral education, which are based on Allamah Tabataba'i's theory of virtual perception. In this educational model, what is most important is the virtualtion of a process that changes the attitude of the individual towards ethical issues and ethics, including ethical goals, behaviors and values. In addition, this process needs to be continued in changing one's perceptions of intermediate goals and ways to achieve these goals. Therefore, ethical education should include ethical training, skills training and the preparation of the effects of training on the personalization of the ethical issues learned. In this process, it is also necessary to prepare programs to transform the real perceptions into virtual perceptions and the constant emphasis on virtual perceptions, with the goal of further internalizing them, namely, strengthening the positive attitude to the above issues. Another feature of this pattern is that by designing strategies for regulating force and divine Kindness along each other and as two main strategies, each of which applies in the educational process, and providing the stages of education from the pre-Islamic stage and faith, to the highest degree of virtuality. And divine glory, moral education, which is a general and universal process, has been linked to a mystical education that is private and personal.

The philosophy for children program (p4c) has various philosophical, historical, psychological and sociological aspects and dimensions. However, considering the structure of the p4c, which is based on the community of inquiry, its social aspect has a higher position than the other dimensions. This has required researches for further analyzing and identifying the social foundation. Since the dominant approach in our education is an Islamic one, it should be determined that what are the similarities and differences of social foundation of p4c with the Islamic thought. To do this, the researcher has been faced with two challenges. One of them is that which criteria should be considered in order to analyze the social foundation and the second one, which approach and Islamic thought should be chosen? Concerning the first case, three components including thinking, action and value judgment were chosen to be studied one by one in three chapters. For the second case, the thought and view of Allameh Tabatabai was chosen as an Islamic approach for conformation with the results of the sociological analysis of p4c and also for identifying similarities and differences between p4c and the Islam view. The results of this research which is done by analytical and deductive methods indicate that there are the following commonalities between p4c and Allameh Tabatabai's thought: regarding individuality while accepting social dignity, regarding the position of thinking and rationality in social interactions in both views, regarding dialogue and finally rejecting the relativism at social morality. There are also differences between p4c and Allameh Tabatabai’s thought: while p4c program is basically method based program, for Allameh the content of program has to be seen as an important part and while the mere thinking is the most important part in p4c, for Allameh developing faith should be seen as a vital one. As well, the commonalities between the p4c and the chosen Islamic thought have the following implications for the education of our country: Developing the culture of dialogue, Practicing the tolerance and patience in the face of oppositions, helping to create a place in which different voices are told and heard, providing and planning indirect education in the field of ethics and religion.

This study aims to assess and evaluate the moral system of Shahnameh and its implications for moral education The research method in this study was analytical and deductive. Due to the content of Shahnameh twelve following virtues were selected: wisdom, civiliy, loyalty, caution, courage, piety, patriotism, chivalry, discernment, self-sacrifice, liberality and justice. The twelve virtues were investigated according to Aristotle's virtue ethics and triple domains of knowledge, emotion and will. Moral conflicts were presented by the object of finding superior virtues and moral virtues sequence. In response to this question, the virtue of liberality has the first priority, followed by those virtues such as piety, loyalty and patriotism. The discussion implies the three principles of reason, justice and freedom were raised with methods of storytelling, parable and pattern-making to achieve ethical goals (developing virtues), objectives (growth and flowering of Persian language), cultural goals (knowledge of Iranian history and culture ) and social objectives (strengthening national unity). And finally by studying the twelve cardinal virtues and discover the virtues of the superior and also the issue of the conflicting moral duties, we can said that the moral system of Shahnameh raised from the ethics and culture of ancient Iran and Islam in which the virtues of the original order of importance are: first, the virtue of wisdom; second, the virtue of justice, third, the virtue of liberality, fourth, virtues of patriotism, piety, loyalty and courage; fifth, the virtues of civility, caution, chivalry, self-sacrufice and discernment are located

The aim of this study is to analyze the theoretical foundations of lifelong learning as an educational approach. This research was qualitative in nature and in its entirety is library studies. And it is in the field of philosophy of education, analytical methods - inference is used. This means that the official explanation of analysis, and as a result of the deduction method is used. In this study, the psychological, social and philosophical basis of lifelong learning was discussed. In The psychological basis, the theory of constructivism as a theory of psychological support lifelong learning and incentive structures mentioned. In the social basis, the social aspect of learning, social processes, social theories related to learning and social context has been the emergence of continuous learning was discussed. In the philosophical basis in three steps: 1. relevance of continuous learning with educational philosophical theory such as liberalism, progressivism, humanism, behaviorism, radical and analytical was investigated. 2. continuous character and nature of process of learning by basing the philosophical foundations of two Western philosopher Mulla Sadra and Confucius and two Western philosopher Hegel and Dewey were derived. 3. philosophical approach to lifelong learning including relativist approach, Essentialist and pragmatic approach was investigated. Finally, we point out deficiencies of philosophical approaches to lifelong learning, was introduced Islamic approach by basing the concept of Nearness to God and eventually the educational implications for the purpose of raising a lifelong learner Include curriculum, content, teaching methods, teacher's role and the way the evaluation was explained.

The objective of this study is presenting an analysis of nature of knowledge and furtherly, the role and influence of perceptions of knowledge nature in formation of ideas, theories and approaches governing on debates and theories of knowledge management. In this study, at first, we studied the nature of knowledge. In order to discover the nature of knowledge, literature and issues related to epistemology or theory of knowledge were evaluated. In this study, the intrinsic characteristics of knowledge, on the one hand and on the other hand, the functions of knowledge will be discussed. In the domain of knowledge, three general approaches were presented. The first approach is related to philosophers and theorists that consider knowledge as a matter of subjective opinion. In the second approach, knowledge is regarded as a subject related to the objective matters. The third approach is a combination of subjective and objective issues. After discovering the nature of knowledge and based on the perception which will be presented in final part, with reference to the opinions of Michael Pollani, Nanoka and Takeuchi, the implications of the nature of knowledge and effective of knowledge and value in the theory of knowledge management will be discussed.

The important subject of this research is study of the idea of spirituality, status and spirituality situation in the educational system of Iran. for this purpose by studying the basic meaning and essence of spirituality that by used of documentary analysis was performed, elements of spirituality detected and their position in the first and second textbooks of Persian literature high school in academic year 93-94 were estimated. The study population consisted of all books published in the country to teach Persian literature in the academic year 94-1393. Using quantitative and qualitative content analysis The inherent characteristics of man's spiritual identity and were classified under fourty categories. Although common spirituality is not necessarily a pattern of religious spirituality but our proposed model as divine spirituality refers to segmentation of the elements of spirituality to spiritual and religious issues, including the essential features of religious life and spiritual life. In the framework of the proposed model results showed that spiritual features are considered more than of religious characteristics. Aafter study of these features, find out that just 20 features, that more spiritual till religious, presented in those books and the 20 other features are ignored. Some categories such as good morals, dedication and purposefulness more than any other category considered and less consideration was related to resurrection and Life after death.
Finally, it is suggested that religion categories include theistic, the Hereafter believe, and do righteous deeds (worship) further considered in spirituality project-oriented education. It should be noted that Those religious values that are most frequently allocated It is mainly practice till faith, while religious beliefs that can be counted as a complementary project of spirituality.
 

Ethical codes of organizations are derivd from professional ethics. This study has examined Ethical codes of Iranian universiteis as ethical position of universities. Reaserch method in the study was categorical-subjective content analysis. For collection data, firstly, the list of universities under supervision of Ministries of Science, Research and Technology and Ministry of Health and Medical Education was prepared, then the Ethical codes of different universities were taken by either personal contact or through related web-sites. 15 of 56 universities under the ministry MSRT lacked the ethical codes. The other 49 universities had developed their ethical codes in 930 artecles, which the average of ethical codes for each university was 19 items. Of 65 universities of Ministry of Health and Medical Education, 36 lacked written ethical codes; The other 29 universities had developed their ethical codes in 492 artecles with an average of 17 ethical codes. On the whole, total content of universities ethical codes consisted of 1423 items. Collected data were analyzed quantitative content point of view by means of discreptive statistics consisting frequency, existence percentage and full-text repetition. The next step was classification of code items and they were categorized as ethics, Law, Religion, Development and Politics. Finaly, findings gained in five categories were examined according to the consequentalism and nonconsequentalism theories. Findings indicated that in ethical codes of universities, morality with 727 items, constituting 51.08% of all items,ranked first; low with 356 items (23.07%), religion with 216 items (15.17%), development with 82 items (5.76%), and politics covering 42 items (2.95%) ranked 2nd to 4th respectively.

 

Education is the most complicated domain of human's activities throughout history in which transformation and achievement has been perpetual concerns .Sometimes we take account of education as the key of new universe and also as a tool to company and use the swift convey of knowledge. Successful effort in this path demands utmost care and attention on necessities relating its agents and segments. Creativity, as the topic noted, is a fundamental theme in educational issues .Consideration on the subject is a public duty and common obligation. Favorable quantity and desirable quality of creativity's studies and regards cause more vivacity, mirth ,independence , liberty in the course of teaching- learning and are in addition an incentive for the increasing demeanour in national promotion and international progress. In the research , creativity is viewed from Islamic viewpoint (philosophy, mysticism, theology, Quran, and narrations of islam's prophet and shi'a's imams) , conveying the sacred and joint essence of the whole life expressions. Islamic thought is originally gathered of revelation's messages and sees creativity in man as the spark of the divine in human being. Creativity education , according to islam , leads mankind to pleasant life ,transcendence and sublimity .Inferential-descriptive method is responsible to answer questions of the study ,namely, a concept of creativity would be described through reference to the diverse sources of islam and the questions are replied inferentially, and finally educational implications would be introduced

The main purpose of this study was to clarify and analyze the concept of educational justice and training implication eduction. To achieve this goal inductive- analytical method was used. The concept of educational justice through the time in different cultures has had different definitions and connotations and training implications. Each of these cultures refered to an aspect of educational justice. This issue of justice has turned substantiation of justice in education into a challenge issue. Solving this problem requires a definition of the concept of justice not to be in conflict with the concept of Education. This means to consider that sense of justice being in combination of educational equity and obliged to educational values, rationality, reasoning, criticism, fairness, respect for others, and freedom. In this thesis some of the approaches to educational justice have been given a hint and investigated based on the criteria aforesaid, and finally, the Thesis approach is provided for educational equity. So the educational justice involves regular process of rational distribution of resources, services and tools to achieve valuable and independent, free from any kind of discrimination (cultural, ethnic, racial, religious and economic) to all members of society to flourish their talents and creative ideas and autonomy. This is usually achieved through fostering creative and critical thinking, creating equal and adequate educational opportunities tailored to the individual and social features, attention to cultural diversity, attention the freedom, exploring and developing their talents and use of teaching methods, discussion, cooperative learning, and group discussion

The purpose of the present study was to examine the idea of "moral autonomy" as an educational goal that was carried out by analytic and inductive method. Moral autonomy meaning "self government" has entered the field of ethics by the Enlightenment's philosophers such as Kant. Moral autonomy has three concepts: voluntarism, rationalism and existentialism. Among them, the concept of rationalism is often confirmed by education scholars. In studying philosophical principles of the idea, we referred to Kant's ideas. He assumed that the possibility of morality requires three principles: authority, immortality of the soul and existence of God. "reason" and "free will" are the presuppositions of anthropology of moral autonomy that enable humans to determine the values of life and give them the ability of self-determination. In epistemology, the presupposition of moral autonomy is that the subject is active and she/he involves in identifying his/her object. The value of moral autonomy is that the principle of ethics and values is rooted in wisdom. In studying of psychological principles, it was found that according to Piaget and Kohlberg, the intellectual and cognitional development is considered as moral independence presupposition that will facilitates the training process in achieving to the degree of moral autonomy. In sociological principles, two limited and unlimited approaches of moral autonomy were evaluated and concluded regarding the ideas of pros and cons. The result showed that the limited moral autonomy is both approved by socialists and is also more practical in education. Also democratic and civil societies are considered as sociological presupposition of moral autonomy. At the end of study, by referring to ideas of Kant and Peters who believe that the analysis of two concepts "education" and "educated person" provide the necessary conditions for "moral autonomy" ,the idea as an educational goal was explained and after solving the conceptual contradictions, practical strategies were proposed to its development.

This research generally aimed at examining Hans-Georg Gadamer’s philosophical hermeneutics viewpoint and its educational implications. The research essentially emphasizes understanding from the perspective of philosophical hermeneutics and its implication for education. The researcher attempts to deduce Gadamer’s speeches on education and implicit messages of his viewpoint. This dissertation gives a synopsis of the hermeneutics history and its theoreticians and studies Gadamer’s philosophical hermeneutics putting emphasis on "Truth and Method" book. The researcher attempted to study the concept of education, aim, curriculum, training content, and training assessment, arrive at a general conclusion, and finally show application feasibility of the theory according to indigenous and Islamic culture. Philosophical hermeneutics deems textual understanding and discusses its prerequisites; however, in this approach, “text” has a meaning broader than written texts and works. If we conceive “education” as a ‘text’, we will look for understanding concept and elements of education through the prerequisites mentioned for understanding a text. However, when “life” is conceived as a text, an education system discusses training meaning, concept, aim, and life methods so that an individual takes steps toward them with human nature and through appropriate methods. In education field, Gadamer points out “bildung term”, which is to attain maturity of enculturation through culture and tradition. On the other hand, he called education (bildung) “self-education”. By describing this issue and according to his opinions, the researcher arrived at the conclusion that conversation (interaction), in general, is one of the principal elements of human understanding; in particular, it is part of the major education element. With respect to the prerequisites of human understanding from Gadamer’s viewpoint, education (bildung) and its meaning is a process, which is always developing and a single prescription cannot be considered for it forever. An educational system attempts to create a comprehensive education, which is prepared to encounter a new situation, opposing thoughts, and challenging questions. Learners are ready to improve their thoughts and they never reach an ideal perfection. In fact, philosophical hermeneutics provides education with contemplation, self-control, humility and acceptance of others, ready to be criticized. When the individuals (all beneficiaries) say “I do not know” in this atmosphere, it indicates development. This morale allows individuals to change. No one is looking for “control” or “being controlled” - the control that is sometimes exercised by human and societies and sometimes by technology. In addition, referring to the concept of conversation and action an “attending education” is a valuable mission, that is, presence of various thoughts in formulating education document and formulation of a document aiming at educating citizens with presumption of conversation in a “text’. Finally, as Gadamer recognizes history and tradition of individuals as the milestone of understanding, we may consider our tradition and culture as the footstone of education using a new account of this issue so that the use of hermeneutics in education has no inconsistency with prerequisite of native culture.

The purpose of this research is analytical survey of ethics of teaching and determining of its place in acts and programs of Iran teacher training which contains two main sections. In section one, foundations of ethics and principles of professional ethics were investigated from the view of both secular ethics philosophy and Islamic ethics by using analytical-deductive method. In the domain of secular ethics philosophy, important viewpoints and new classifications of foundations of ethics and professional ethics principles, and principles and rules of ethics of teaching were discussed. But as the education system of Iran complies with the Islamic religion, this research mainly emphasized on the foundations and principles of Islamic ethics. Thus, in the first place, the foundations of professional ethics were deducted and inferred from Islamic texts. According to Islamic ethics instructions, ten foundations were deducted for ethics which contains two ontological foundations, five anthropological foundations and three epistemological foundations. Then in the basis of these foundations and According to professional men’s fourfold relationship with god, with her/himself, with the other people, and with the nature (environment), the principles of professional ethics were deducted. According to professional men’s relationships with god, four principles, with her/himself, six principles, with the other people, five principles, and with the nature (environment), four ethical principles were designated. Mentioned ethical principles are true about all professions, especially teaching profession. So, these principles were probed according to teacher’s fourfold relationships with god, him\herself, the other people, and the environment, and then the ethical rules of teaching profession which are related to these principles were inferred from educational texts of Islam. In the second section of this research, the place of ethics of teaching in acts and programs of Iran teacher training was investigated. For this purpose, the acts and programs of Iran teacher training which have been compiled and approved during Islamic Republic of Iran time, were investigated and criticized on the basis of the probed scaffolding for the ethics of teaching presented in the chapter five of this research and by using qualitative text analysis method. And then, the weakness and strength points of them were determined. In the basis of found conclusions, principles and rules of ethics of teaching, and teacher’s fourfold relationships, in such a manner that is necessary, had not been discussed in acts and programs of Iran teacher training, also it lacked enough comprehensiveness and coherence. So, these acts and programs should be reviewed and checked again, until weakness points are decreased or removed and strength points are supported. Finally, in order to improving ethics of teaching in Iran teacher training and to conducting more researches in relation to this field, some suggestions were presented.