Educational Psychology

Abstract The aim of the present study is to deduce the principles and methods of social education from Allameh's anthropological point of view using Frankenna's inferential method. The paradigm of research is qualitative and its type is practical and the research question is the inference of the principles and methods of social education from the anthropological foundations of Allameh using Frankenna's inferential method from his anthropological books. The results showed that the principles of their social education are: the interaction of individuals and society with each other; Existence of individual differences in human beings; Cultivating human intellectual powers; Creating a rational human society; The interaction of science and practice with each other; Altruism and kindness to people; Honoring human beings; Cooperation with each other; Seeking justice; Moderation; Freedom; responsibility; No evasion. Methods of social education also include: staying away from talented people and joining competent people; Attention to the breadth and ability of human beings; Following the instructions of the Qur'an; Use of science and experience; Purification of imagination; Use of experienced professors and trainers; Following the model of a perfect human being; Education and discipline; Utilizing beneficial knowledge and righteous action; Love and kindness to the people; Humility and humility with all people; Respect and appreciation of the people; Partnership with each other; Caring for relatives and friends; Self-standard; Economy and moderation in life; Applying religion to the knowledge of true freedom; Opposition to the air of the soul; Perform tasks correctly; The gradual nature of social education; Loot time.

Abstract Transforming the philosophical foundations of education is the necessary condition of educational transformation, although not the sufficient one. Educational transformation can be seen from different viewpoints, But when we are speaking about educational transformation, proportional to native conditions of a country, it should be grounded on the philosophical foundations arising from the same country .As a system arising from Islamic culture and possessing distinct characteristics, Philosophical system of transcendent theosophy has the potential for taking as a suitable base for Iran's educational transformation. Among other distinct philosophical doctrines of transcendent theosophy, substantial motion in general and human substantial motion in particular, has distinct and powerful educational implications for educational transformation. In this article, after systematic introduction of eleven philosophical propositions on the basis of transcendent theosophy, their educational implications has been introduced in the form of seven prescriptive principles governing educational transformation. These eleven foundations are: 1. Motion is the gradual exit from potentiality to actuality. 2. On the basis of primacy of existence and ideality of quiddity, motion and immobility are the essential accidents of existence qua existence. 3. Motion – and here, accidental motion – isn't in some existent which is actual in every respect, not in some existent which is potential in any respect, but is in the existents which are actual in some respect and potential in another respect. 4. The proximate principle or the direct cause of all motions, whether natural or compulsory or optional, is the substantial form or nature. 5. The internal nature of things should be changeable till the accidental motion will be occurred. 6. Although the proximate cause of all motions in the universe is the variable substantial nature of the bodies, their abstract cause is invariable. 7. in all substantial motions and among them in the human optional substantial motions, the substance moves from some kind to another kind gradually. 8. Every conjunctive motion existent is variable existent. 9. On the basis of the primacy of existence, the transformation of essence is possible.10. Because there is not any actual essence, there is not any invariable   thing in the nature. 11. The substantial motion brings together contraries. Seven principles governing educational transformations are: 1. Educators should actualize gradually   the potentials of pupils from potentiality to actuality. 2. This gradual actualization should be occurred both in the accidental characteristics of pupil and in his or her substance. 3. Educational transformation should be grounded on philosophical foundation of the human substantial motion. 4. Educational motion should be subordinate to the principle of graduation. 5 .Educational transformation should pay attention at the same time to the soul and body and their existential unity. 6. Educational transformation should relies on invariable existential principles and invariable epistemic foundations. 7. Educational transformation should relies on the substantial transformations of pupils and at the same time on the protection of the unity of human identity of every pupil. This article is an applied article and its method is analytical, derivative and identificative.

Abstract Postmodernism, whether as a part of modernism or as a different and new phenomenon, is a relatively 11ew thinking in the realms of philosophy and philosophy of education. This viewpoint is not primarily a brainchild of philosophers. but certainly philosophers have contributed a fair share to its genesis and development. Perspectives of pragma I ists. ex is le 11 tia I is Is. pltenomenologis Is, Ii ngu ist iep hilosophers. and critical theorists have built the context of many principles of postmodernists. Post modernism has various branches both in the philosophy and in the philosophy of' education. Ethnographic approach. poststructuralist critical pragmatism, postliberalism. and social reconstructionalism are some perspectives. This variety is appeared with respect lo the three basic elements of formal education objectives. curricular, and methods

Abstract Philosophy of Islamic education is one of the philosophical sciences or genitive philosophies which analyzing and explaining propositions of Islamic education by rational and argumentative method. this cognitive domain consisting five parts: epistemology, ontology, theology, psychology , andaxiology. In this paper ,it has been strived to bring out some of the most important epistemological foundations of Islamic education from the first hand sources and texts of Islamic philosophy and sepecially sadrolmota-a/lehine shirezis transcendental philosophy. Conceptual or imaginaltive self - evidence of knowledge, confirmative self-evidence of knowledge (occurance possibility of knowledg) , forces or instruments of knowledge, kinds of knowledge , knowledge abstraction and finally knowledge innovation of islamic education which have been analyzed in this paper.