درخت حوزه‌های تخصصی

The present article seeks to critically examine the process through which philosophy of education emerged in modern Iran. Philosophy of education may be approached either implicitly or explicitly. This study primarily focuses on the explicit form of philosophy of education as an academic discipline, while also briefly considering its implicit forms—both before and after the establishment of the Dār al-Funūn—in order to shed light on the background that made the explicit discipline possible. The method employed is historical and philosophical analysis. The findings indicate that, due to the country’s overall backwardness, not only the implicit philosophy of education during the period of modernization but also the emergence of its explicit academic form by its founders developed in a state of intellectual passivity toward modern Western philosophies of education. The major orientations in Iranian philosophy of education have stemmed from three Western sources—German, Swiss, and American. The German orientation was introduced by Mohammad-Bāgher Hushyar; the Swiss orientation by Gholām-Hossein Shokuhi; and the American orientation by Ali Shari ‘atmadari. Without committing a fallacy of anachronism, these founders’ views are criticized. It may nonetheless be argued that their passive orientation prevented them from a critical engagement with the Westen perspectives and thus hindered the development of a philosophy of education suited to Iran’s own context. It appears that such an effort must proceed critically at the center of a triangle whose three sides consist of Iranian culture, Islamic culture, and modern culture. For my part, I have sought to contribute to this endeavor by offering a critique of pragmatist and constructivist approaches and, at the same time, by advancing an interpretation of Islamic culture grounded in an account of human agency. This approach to human agency leads—ontologically, epistemologically, and anthropologically—to a form of constructive realism, and axiologically to transformative traditionalism. Based on its own conceptual space, it places certain educational guidelines at the forefront, such as the notion of asymmetric interaction, which is distinct from both the traditional teacher-centered view and the modern learner-centered view.

Dans Le Fou d’Elsa (1963), Louis Aragon propose une réinterprétation du mythe oriental de Leyli et Majnûn , en le réinscrivant dans les turbulences du XXe siècle. Cette relecture prend place dans un contexte marqué par les conflits politiques, les désillusions idéologiques et une profonde crise des repères spirituels chez le poète. À travers cette réappropriation, Aragon explore les possibilités offertes par un récit d’amour mystique ancestral pour incarner une forme de résistance poétique, raviver la mémoire collective et nourrir une espérance face aux bouleversements de son époque. Cette étude se propose d’examiner la manière dont Aragon actualise le mythe soufi de Leyli et Majnûn en le réinscrivant dans une dynamique poétique et politique propre à son époque. Il s’agit de mettre en lumière la façon dont l’amour absolu devient un levier esthétique et symbolique de lutte contre la déshumanisation, tout en glorifiant la figure féminine comme médiatrice de sens et d’humanité. La démarche adoptée repose sur une analyse comparative entre la version classique du mythe — telle que formulée par Jâmî au XIVe siècle — et sa réinterprétation aragonienne. L’étude articule une lecture intertextuelle fondée sur l’échange entre traditions poétiques orientale et occidentale, Aragon y conçoit une œuvre synthétique où se rejoignent lyrisme amoureux, imaginaire mystique et engagement militant. En mettant en dialogue les héritages de l’Orient et de l’Occident, l’auteur confère à ce mythe ancien une résonance nouvelle, universelle et profondément humaine. Dès lors, la poésie devient, pour Aragon, un espace de résistance et de transmission, et l’amour, même idéalisé, se dresse comme le dernier rempart contre la désespérance et l’oubli.

Objective: The aim of the present study was to analyze the components of enhancing dyadic ego strength (facilitating the transition from "I-ness" to "We-ness" in marital relationships) specifically for married individuals. The research setting included all texts related to the concept of "We-ness." Methods: The method for selecting texts was purposive sampling from among the aforementioned texts or related constructs within the time frame of 2010 to 2025, based on inclusion and exclusion criteria. The number of texts was determined according to the principle of data saturation. Data collection involved line-by-line analysis of texts based on questions relevant to the concept of "We-ness." The data obtained from the textual analysis were analyzed using the conventional content analysis method proposed by Hsieh and Shannon (2005). Findings: Content analysis of the texts revealed that dyadic ego consists of four key concepts: (1) essence (with sub-concepts of attention to marital union and dyadic identity); (2) dimensions of dyadic ego (with sub-concepts of cognitive, positive emotional, negative emotional, and behavioral aspects); (3) pathways to achieving dyadic ego (with sub-concepts of generative meaning of the marital bond, family values, and family goals); and (4) obstacles to achieving dyadic ego (with sub-concepts of individualism, lack of self-differentiation, and insecure attachment). Conclusion: Based on these findings, it can be concluded that dyadic ego is a mechanism that transforms the process of "I-ness" into "We-ness," and for its realization, couples must engage in pathways to attain it and overcome its obstacles.