درخت حوزه‌های تخصصی

Introduction: Educating people in different ways is one of the aspects of moral education. Education that plays an important role in the destiny of man and society. One of the issues in moral education is how to involve moral teachings in the political relations of countries. The purpose of this research is to investigate the ethical components affecting political development in higher education. Material and Methods: The current research was applied and implemented in a mixed manner. Thematic analysis method was used in the qualitative part. The statistical population was experts in the field of higher education (administrators and faculty members of universities), from among whom 10 people were selected by snowball sampling. The interview tool was semi-structured and the data was analyzed by coding method and MAXQDA software. In the quantitative part, the method was descriptive-correlation. The research community included experts in the field of higher education and international relations (academic faculty members, cultural advisors, and experts from the Ministry of Foreign Affairs), among whom 50 people were selected in an improbable and accessible way. The data were analyzed using structural equations and pls software. Results: The results of the qualitative part indicated 32 open codes and 6 core codes, which were categorized into 3 categories of educational relations factors at the international level, moral policy, civil and social development. The results of the quantitative part also indicated the appropriate fit of the model, so it can be said that ethics and ethics approaches in higher education can be effective in political development. Conclusion: The results of the findings show that in addition to the desire of countries to develop relations based on respect and moral policy, there are factors in three areas of educational relations at the international level, moral policy, civil, scientific and social development in higher education; Among them: relations based on respect, expansion of international relations, attention to human dignity, freedom, attracting participation, meritocracy, attention to scientific and civil institutions have an effect on political development

Rationality or relativity? In which one does Farabi believe? How does it relate to imagination and the permanent, if at all? For Farabi, people come to grasp rational truths mostly through the use of their imagination. Furthermore, the arousal of people’s feelings and emotions often originates in their imagination via imagery forms. The ultimate utopian goal is to drive the public to achieve rational happiness. Since the public, based on their nature and general habits, in effect cannot perceive the rational truths, the path to rational happiness must be represented via their imagination. Moreover, their imaginary concepts and forms should be made the permanent. So bringing rational happiness to people's minds through their imagination, the media of each society should represent rational truths through the sensory and imagery forms familiar to that society. The Farabian theory of cognition shares aspects of relativity as well as rationality. To Farabi, rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, say, images and imagery forms are various and sundry. That being the case, different communities can have different ways to perceive the same truth, working toward the same goal.