مطالب

This study was conducted with the aim of environmental and behavioral pathology of religious education of children. The research method was descriptive and content analysis. Studies show that the foundation of religious education of children is closed in the family and children are the expression of parents' beliefs and behaviors and they are silent but effective teachers of children; Also, school and friends, as formal and informal spaces that complement their personality, are parallel to the phenomenon of cyberspace, environments whose characteristics have a significant impact on their inclination or non-inclination to religious issues; In the behavioral dimension, the findings indicate that harms such as: upbringing, humiliating behaviors, unjustified harshness and discrimination, etc. are among the incorrect methods that can be inflicted on children by those around them. Suggestions: Promoting media literacy of families, raising children's values, creating a bridge between family and school, paying serious attention to attracting committed people and taking care of the expansion without supervision of non-profit schools.

Traditionally, Sufis, jurists, philosophers, and theologians, are known as different schools of Islamic thought, each of which has its own approach to Islamic education. However, from the 19th century onwards, another powerful approach emerged: political Islam, which also had a different conception of Islamic education. The present study tries to explain how the political conception of Islamic education was formulated in this approach. To achieve this goal, al-Afghani's ideas have been examined. Al-Afghani was one of the first Islamic theologians who formulated modern political Islam and called for accepting modern values because of their consonance with Islamic values. This article, interprets Al-Afghānī’s political theology as an emancipatory proclamation that aimed at the liberation of Muslims. His emancipatory attitude concentrated on the cultural reform; and the education of the nation was the core of this cultural reform. He believed that a general education system must be established that all people enjoy from childhood; and the core of the curriculum of this education should be based on political education with the theme of the greatness of the nation.

Since old times the two dimensionalities of human beings, i.e., their having a material body and an immaterial soul (spirit), has been a controversial problem. In the Abrahamic religions, the human soul is considered to be immaterial and in interaction with the body. Furthermore, it is considered to be a special effusion of God to each individual human being. During the modern times, with the dominance of empiricism, the prevalent view considers human soul a byproduct of matter. In fact, from the naturalistic viewpoint of modern science, there is no place for mind or consciousness as a novel and immaterial subject, but there are some important ideas about this subject, and some eminent scientists of our time believe that the human soul is immaterial and is never explainable by science. Among the latter group, there are some celebrated scientists who believe that human soul is God’s special effusion to human beings. In this article, we mention and analyze some of these important ideas.

In the Blue Book (pp. 17-18) and in the Philosophical Investigation (§§ 66-67), Wittgenstein offers the idea of ‘family resemblances’ to explain the relation between some ‘things’. This paper first explores two accounts of this idea, one by Renford Bambrough and the other by Ilham Dilman. This reveals that there are at least two different accounts of ‘family resemblances’. Secondly, the paper sets out a critical assessment of both accounts so as to suggest that they both fail at what they claim to do.

The deepest and most rooted form of racism can be found in the Bible which claims the superiority of a race as God's demand or divine destination. But this idea survived in modern philosophy by appeal to the different methods. In this paper I will introduce methods of justifying racism, most of which are in the philosophical context. Legal racism claims that some races have not enough reason to be members of civil society and enjoy their rights. Racism in its historical method, claims that the history of thought has shown that some races play a major role in the production of thought and this is a result of their superiority. In philosophical method, it is argued that some of the human capabilities in some species have not been activated and finally in scientific method, it is claimed that the superiority of one race in the struggle for survival is a scientific achievement of the scientific laws such as Evolution hypothesis.

Does it sound plausible to obtain a strategy for global peace in Farabi’s political philosophy? Put another way, could we procure a common language leading to peace among all cultures and religions, according to Farabi? Farabi’s utopia (al-madīnat al-fāḍila), literally meaning ‘the excellent state’, consists of five levels. On the first level stands the philosopher (fīlsūf) or the prophet (nabī). The second level includes poets (shuʿarā), music composers (mulaḥḥinūn), writers (kuttāb) and the likes. Farabi strongly believes in the power of imagination (khīyāl) and that most people are under the influence of their imaginative faculty (al-quwwat al-mutakhayyila). This faculty has an important outcome which influences his view on religion (milla), prophet, and their relation with the public (jumhūr): imagination, in his view, is the most powerful tool of influencing the public. Regarding this principle, it could be concluded that there is a shared function between the poet and the prophet. Farabian theory of peace may well be identified, based on the shared function between the poet and the prophet. In other words, for Farabi rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, that is, sensory images and imagery forms are more than one—possibly many more. That being the case, various and sundry cultures and religions might well have different ways to pursue the same knowledge, truth, and contentment.

Background and Aim: Derrida's Deconstruction has key elements in the schema that affect current realms of environmental graphics. The challenges in current urban life require that graphic science gets involved, at some level, in the architecture and the environment. Therefore, the purpose of the current study was to examine the effects of using key elements of environmental graphics based on Derrida's Deconstruction in the schemata of tourists in Isfahan. Methods: library archives and field surveys were employed for data collection in this study. As such, the visual, emotional evidence and documents in the library archives were used to evaluate the criteria involved. Considering the nature of the study, the statistical population consisted of two groups of citizens of Isfahan. The first group includes 18 experts, and the second includes 213 domestic tourists in Isfahan in 2019. Findings: The results of the study indicated that there is a strong and significant relationship between the variables of balance, continuity in the environment, creating unity in the environment, diversity in the environment, texture and light. Furthermore, the findings revealed that the variable of light is extremely strong in correlation, the variable of emphasis in the environment has a very weak correlation, and the variable of proportionality is negatively correlated. Also, based on the beta coefficient obtained from regression, the greatest impact pertained to the components of light, diversity, texture, balance, continuity, unity in the environment, proportionality and emphasis. Conclusion: This study showed a significant relationship between the schemata of tourists and context, diversity, light, unity in the environment, proportionality, continuity, balance and emphasis, among which the variable of light was determined to have the greatest effect.