پیوندهای مفید
اخبار و اعلانات
آمار
| تعداد نشریات | 25 |
| تعداد شماره‌ها | 951 |
| تعداد مقالات | 7,816 |
| تعداد مشاهده مقاله | 12,971,472 |
| تعداد دریافت فایل اصل مقاله | 9,204,863 |
غایت‌شناسی تربیت عقلانی در رویکرد فیضمحور افلوطین | ||
| اندیشه های نوین تربیتی | ||
| مقاله 5، دوره 20، شماره 1 - شماره پیاپی 71، اردیبهشت 1403، صفحه 61-78 اصل مقاله (576.42 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22051/jontoe.2022.37227.3398 | ||
| نویسندگان | ||
| اکبر غلامی1؛ رضا علی نوروزی* 2؛ محمد حسین حیدری3؛ مجتبی سپاهی4 | ||
| 1دانشجوی دکتری فلسفه تعلیم و تربیت، گروه علوم تربیتی، دانشکده علوم تربیتی، دانشگاه اصفهان، اصفهان، ایران | ||
| 2دانشیار گروه علوم تربیتی، دانشکدۀ علوم تربیتی، دانشگاه اصفهان، اصفهان، ایران | ||
| 3دانشیار گروه علوم تربیتی، دانشکدۀ علوم تربیتی، دانشگاه اصفهان، اصفهان، ایران. | ||
| 4استادیار گروه معارف اسلامی، دانشکدۀ الهیات و معارف اهل بیت (ع)، دانشگاه اصفهان، اصفهان، ایران | ||
| چکیده | ||
| مقولۀ تربیت عقلانی از موضوعات مهم در عرصۀ تعلیم و تربیت است، هدف این پژوهش تحلیل مفهوم حیات عقلی و ویژگیهای آن در رویکرد عقلانی فیضمحور افلوطین است که به منظور تدوین هدفهای تربیت عقلانی و جهتگیری معنوی در فراگیران از منظر افلوطین انجام شده است. پژوهش حاضر از نوع تحقیقات کیفی و روش تحقیق آن روش توصیفی، تحلیل مفهومی است و با استفاده از قیاس عملی فرانکنا انجام شده است. بر اساس نتایج این پژوهش، غایت اصلی تربیت عقلانی یگانگی عقلانی نفس با واحد نخستین از طریق دستیابی نفس انسانی به حیات معقول وکسب تجربههای معنوی است و اهداف واسطی نیل به آن عبارتند از مراقبه و فضیلت نفس،که ناظر به قدسی بودن و اعتدال امر معنوی و پرورش قابلیت خودشناسی و تعقلورزی، که ناظر به اصالت و باطنی بودن امر معنوی وپرورش عشقورزی و تخیل که ناظر به جذبۀ زیبایی و پویایی امر معنوی میباشد و در نهایت قابلیت خیرخواهی و وحدت خواهی نفس که ناظر به متعالی بودن و شکوهمندی امر معنوی است. تربیت و تعالی بخشیدن به نفس انسانی ، هدفمندی و معناداری زندگی نتیجۀ تحقق این اهداف است. حیات عقلانی از منظر افلوطین، زندگی کاملی است که دارای ابعاد شناختی، عملی، ارادی، مهارتی و زیباشناختی میباشد. گزارۀ بنیادین و هنجاری این تحقیق، کسب حیات معقول نفس انسانی است که تحقق و بهرهمندی از آن وابسته به پرورش اهداف واسطی در ابعاد مختلف حیات عقلی در ساحتهای شناختی، عملی، عاطفی (نگرشی)، ارادی در فراگیران است. | ||
| کلیدواژه‌ها | ||
| فیض محوری؛ غایت‌شناسی؛ افلوطین؛ تربیت عقلانی؛ تعالی نفس؛ معنویت | ||
| عنوان مقاله [English] | ||
| Teleology of Rational Education in Plotinus’s Grace-Oriented Approach | ||
| نویسندگان [English] | ||
| Akbar Gholami1؛ Reza Ali Nowrozi2؛ Mohammad Hossein Heyderi3؛ Mojtaba Sapahi4 | ||
| 1Ph.D student of philosophy of education, Department of Educational Sciences, Faculty of Educational Sciences, University of Isfahan, Isfahan, Iran | ||
| 2Associate Professor, Department of Educational Sciences, Faculty of Educational & Psychology, University of Isfahan, Isfahan, Iran | ||
| 3Associate Professor, Department of Educational Sciences, Faculty of Educational Sciences, University of Isfahan, Isfahan, Iran | ||
| 4Assistant Professor, Department of Islamic Studies, Faculty of Theology and Education of Ahl al-Bayt (AS), University of Isfahan, Isfahan, Iran | ||
| چکیده [English] | ||
| Rational education is one of the important topics in the field of education. This study aimed to analyze the concept of rational life in the grace-oriented approach in order to formulate the goals of rational education from Plotinus’s perspective. We used Frankenna’s practical analogy for this qualitative, descriptive, conceptual analysis. Our results revealed that the main purpose of rational education is the rational unity of the soul with its origin through the human soul’s attainment of rational life and spiritual experiences, which is realized through the following intermediate goals: meditation and the virtue of the soul, which refers to the sanctity and moderation of the spiritual aspects; the development of self-knowledge and rationality, which refers to the authenticity and inwardness of the spiritual aspects, and the cultivation of love and imagination, which refers to the attraction of the beauty and dynamism of the spiritual aspects, and finally, benevolence and unity-seeking of the soul, which refers to the transcendence and splendor of the spiritual aspects. Educating and cultivating the human soul and the purposefulness and meaning of life is the result of the realization of these goals. From Plotinus’s perspective, rational life is a perfect life with cognitive, practical, volitional, skillful and aesthetic aspects. The basic and normative proposition of this research is the acquisition of a rational life of the human soul, the realization and benefit of which depends on cultivating intermediate goals, including various dimensions of the intellectual life in cognitive, practical, emotional (attitude), voluntary aspects in learners. Introduction The present study aimed to analyze the concept of rational life and its characteristics in Plotinus’s grace-oriented approach. To this end, Plotinus’s perspective was used to formulate trainees’ rational education goals and spiritual orientation. The predominance of instrumental approaches in education and upbringing has challenged rational and spiritual education, leading to shifting human relationships to the path of violence and aggression. Mental problems and anxiety caused by this approach have deprived the trainees of experiencing and enjoying real life. Without an ultimate goal, learners will not achieve a dignified life, and their lives will become void and meaningless. Miles believes that materialistic and positivist education and training systems are based on logical thinking, quantitatively oriented, and indifferent to the inner qualities of students. He regards spiritual education as the harmony and balance of trainees’ inner and outer states (Miles, 1999). An individual’s true life is a function of their existential growth and valuable goals. Man has a purposeful rational education with theoretical and practical dimensions, and the lack of purposefulness leads to a void and purposeless life (Gutek, 2018). True and spiritual rationality resists instrumental rationality, and should arise from the human essence and originate from their value-recognition and value-orientation principles (Tomer, 2008). Plotinus’s grace-oriented rational approach is a suitable alternative to instrumental rationality due to its emphasis on human essence and internal development. Accordingly, the following two basic questions are posed for the present study. What are the indicators of rational life and its constituent elements from Plotinus’s perspective? What is the role of reasonable life in determining the goals of rational education from Plotinus’s perspective? Methodology We used Frankenna’s practical analogy for this qualitative, descriptive, conceptual analysis. First, the grace-oriented rational education was analyzed and described, and then practical analogy and normative analysis were used to extract the goals of rational education. The statistical population of this research included the first-hand documents and translations of the text of Plotinus’ Enneads, 54 treatises, articles, books, and theses written about Plotinus’ thought, which were examined with a focus on rational education from Plotinus’s perspective. For the consistency of the textual references, the Persian translation of Mohammad Hassan Lotfi (2010), which is based on the translation of the German text by Richard Harder (1956), was used as the basis of analysis. In some cases, the textual comparison was matched with the English translation of Stephen McKenna (1872), and the Arabic translation of Theologia by Ibn Na’ima al-Himsi (1959) and Emilson’s (2007) interpretation of Plotinus’s opinions on reason. In response to the first research question, the focus was on understanding the theoretical foundations of Plotinus’s philosophy to clarify rational life and its constituents. Through explaining the characteristics of rational life, the goals of rational education were explained from Plotinus’s perspective, and the initial realistic and normative propositions of the rational education goals were extracted. For the second research question, Frankenna’s reconstructed progressive model was used since it leads to creating and producing educational approaches and goals. Bagheri considers the fundamental value or goal as the result of a practical analogy by adding an initial normative and descriptive proposition. The basic concept is considered a descriptive proposition that expresses a reality, whether supernatural, philosophical, natural, epistemological, value-oriented, or theological. The basic propositions reveal their impact on determining the characteristics and basic goals of education and training (Bagheri, 2011). Results From Plotinus’s perspective, rational life comprises cognitive, practical, rational, volitional, skillful, and aesthetic aspects. In line with its requirements from Plotinus’s viewpoint, practical analogies are as follows: First introduction of practical analogy 1: Humans should live a happy life. (Normative statement) The second introduction of the practical analogy 1: A happy life is associated with prosperity and depends on living a rational life. (Descriptive realistic statement) The result of practical analogy 1: Man should live a rational life to find happiness. (Normative statement) The first introduction of practical analogy 2: Rational education should guide the trainees toward a rational and perfect life (normative statement). The second introduction of practical analogy 2: Self-cultivation is the requirement of living a rational life. (Realistic statement) The result of practical analogy 2: A trainee should cultivate the soul (to achieve a rational life). (Normative statement) The first introduction of practical analogy 3: Rational education should guide the trainees toward a rational and perfect life. (Normative statement) The second introduction of practical analogy 3: Living a rational and perfect life depends on the virtue of the soul. (Descriptive statement) The result of practical analogy 3: To live a rational life, one should cultivate virtue in trainees. (Normative statement) The first introduction of practical analogy 4: Rational education should guide the trainees toward a rational and perfect life. (Normative statement) The second introduction of the practical analogy 4: Self-knowledge and rationality are part of the knowledge of rational life and perfect rational life. (Realistic statement) The result of practical analogy 4: To realize a rational life, one should cultivate self-knowledge and rationality in trainees. (Normative statement) The first introduction of practical analogy 5: Rational education should guide the trainees toward a rational and perfect life. (Normative statement) Introduction to the second practical analogy 5: Imagination and loving are part of the emotional and aesthetic dignity of rational life. (Descriptive realistic statement) The result of practical analogy 5: For rational education, it is required to cultivate imagination and love in the trainees. (Normative statement) The first introduction of practical analogy 6: Rational education should guide the trainees toward a rational and perfect life. (Normative statement) The second introduction of practical analogy 6: Benevolence and unity are part of the willful dignity of rational life. (Descriptive statement) The result of practical analogy 6: For rational education, it is required to cultivate benevolence and goodwill in the trainees. (Normative statement) Discussion and conclusion According to the results of this research, the main goal of rational education is the rational unity of the soul with its origin through the human soul’s attainment of rational life and spiritual experiences. The intermediate goals of this attainment include the following: meditation and the virtue of the soul, which refers to the sanctity and moderation of the spiritual aspects; the development of self-knowledge and rationality, which refers to the authenticity and inwardness of the spiritual aspects, and the cultivation of love and imagination, which refers to the attraction of the beauty and dynamism of the spiritual aspects. Finally, benevolence is the unity-seeking of the soul, which refers to the transcendence and splendor of the spiritual aspects. Educating and cultivating the human soul and the purposefulness and meaning of life is the result of the realization of these goals. The initial normative proposition of this research is the necessity of happiness and goal orientation of the human soul. | ||
| کلیدواژه‌ها [English] | ||
| Grace-oriented, Teleology, Plotinus, Rational education, Self-transcendence, Spirituality | ||
|
سایر فایل های مرتبط با مقاله
|
||
| مراجع | ||
|
Abasi Hosain Abadi. H (2022). The Position of Dialectic and Analogy in the Theology of Plotinus. The Journal of Philosophical Theological Research 24(2) 95-114 https://doi.org/10.22091/jptr.2022.7681.2651 (Text Persian)
Al-Fakhouri, H. & Alger, K. (2007). History of philosophy in Islamic world. (A. Ayati, Translator). Tehran: Scientific Cultural Publication. (Text in Persian).
Al-Himsi, I. N. (2017). Translation of enneads of Plotinus. (H. Malekshahi, Translator). Tehran: Soroush Publication. (Text in Persian)
Andrade, B. P. (2020). Freedom and Praxis in Plotinus’s Ennead 6.8. - Revista Archai, e03031.
Adelzadeh Naeini, F., Norouzi, R. A., & Rahmani, J. (2022). Farabi's rational education model on practical reasoning. The Journal of New Thoughts on Education, 18(3), 119-141. https://doi.org/10.22051/jontoe.2021.35487.3295 (Tex in Persian)
Armstrong, A. Hilary (1973). Elements in the thought of Plotinus at variance with classical intellectualism. Journal of Hellenic Studies 93:13-22 https://doi.org/10.2307/631449
Barati, M., & Norozy, R. (2021). Purpose of Rational Training in Heraclitus’ Logos-Centered Philosophy. History of Philasophy, 45(1), 121. https://dorl.net/dor/20.1001.1.20089589.1400.12.1.2.8 (Text in Persian)
Bagheri.k., Sajadie, N., & Taybe, T. (2010). Reserarch approaches and method in philosophy of education. Theran: Institute of Cultural and Social Studies. (Text in Persian)
Best, R. (2008). In defence of the concept of siritual education: A reply to Roger Marples. International Journal of Children’s Spirituality, 13(4), 321-329. http://dx.doi.org/10.1080/13644360802439466
Bigger, S. (2008). Secular spiritual education. E-journal of the British Education Studies Association, 1(1),60- 70 https://dorl.net/dor/20.1001.1.20089589.1400.12.1.2.8 (Text Persian)
Chenari, M. (2010). Phronesis and research in education. New Educational Ideas, 6(1), 9-30. https://doi.org/10.22051/jonto.2010.195 (Text in Persian)
Chateau, J. (2005). Great coaches. (G.H. Shokouhi, Trans). Tehran: University of Tehran Press. (Text in Persian (
Emilson, I. (2013). Neoplatonic philosophy, history of Routledge philosophy, Vol. 2, from Aristotle to Augustine, (A. Moazami, Trans). Tehran: Gisa. (Text in persian).
Fakhry, M. (1994). A history of Islamic philosophy. (N. Pourjavadi, Translator). Tehran: Academic Publication. (Text in Persian).
Gerson, L.P. (2012). Plotinus on happiness. Journal of Ancient Philosophy, 6(1), 1-20. https://doi.org/10.11606/issn.1981-9471.v6i1p1-20
Gotek, G.L. (2018). Philosophical schools and educational opinions, (M. J. Pakseresht, Translator). Tehran: SAMT Publications. (Text in Persian)
Haghi, A., & Hagnazari, E. (2023). Study and explanation of the goals and principles of moral education based on the moral theories of Allameh Tabatabai. Journal of Islamic Education Research, 9(1), 38-62. https://www.doi.org/10.22103/jir.2022.16248.1376 (Text in Persian)
Hand, M. (2003). The meaning of spiritual education. Oxford Review of Education, 29(3), 1-10. http://dx.doi.org/10.1080/03054980307446
Haig, A. R. (2022). Dialectic as ostension towards the transcendent: Language and mystical intersubjectivity in Plotinus’ Enneads. The International Journal of the Platonic Tradition, 17(1), 19-40. https://doi.org/10.1163/18725473-bja10016
Jafari Tabrizi, M.T. (2022). A reasonable life. Tehran: Institute for Compiling and Puplishing the Works of Allameh Jafari. (Text in Persian (
Jaspers, K. (2010). Plotinus. (M.H. Lotfi, Translator). Tehran: Kharazmi Publication. (Text in Persian)
Javadi Amoli, A. (2008). Theologian, series of discussions on the philosophy of religion. Qom: Publishing Center. (Text in Persian)
Javadi Amoli, A. (2014). The Real human life in Quran. Qom: Esra Publishing Center. (Text in Persian)
Klini, M.I. Y. (1429 AH). Al-Kafi (vol.1, 2). Qom: Dar al-Hadith. (Text in Persian)
Kord, M., Zarghami, S., & Barkhordari, R. (2020). Analyzing the concept of good life in a eudemonic approach. Research Journal of Education Principles, 10(1), 96-115. https://doi.org/10.22067/fedu.v10i1.84555 (Text in Persian)
Lyotard, F. (2017). Postmodern condition: a report on knowledge. Tehran: Game-no. (Text in Persian)
Malekian, M. (2006). Moshtaghi and mahjouri. Tehran: Contemporary View. (Text in Persian)
Miles, M. R. (1999). Plotinus on body and beauty. Massachusetts Publisher: Wiley Blackwell.
Miller, J. P. (2001). Education and spirit. (N.G. Ghorchian, Trans). Tehran: Andisheh Publishing (Text in Persian)
Movahedi Najafabadi, M. R. (2016). Comparison of Plotinus's opinions regarding the first issue with narrations and verses. Journal of Religious Thought, 58, 27-50. (Text in Persian)
Naghibzadeh, M. A. (1998). Take a look at the philosophy of education. Tehran: Tahoori Publication. (Text in Persian)
Nasr, S. H. (2008). Beloved of spirituality. (M. Dinparast, Trans). Tehran: Kavir Publications. (Text in Persian)
Omeara, D.J. (2023). An introduction to the enneads. London: Oxford University Press. Translator Sayyed Mohammad Naqeeb. (Text in Persian).
Plato. (2001). Collected works. (M. H. Lotfi, Trans). Vol. (1-4). Tehran: Kharazmi. (Text in Persian)
Plotinus. (2010). Collected works. (M. H. Lotfi, Trans). Vol. (1, 2) Tehran: Kharazmi. (Text in Persian)
Pourjavadi, N. (2000). An introduction to Plotinus philosophy. Tehran: Community of Philosophy. (Text in Persian)
Rahimi, A. & Hosieni, F. (2020). The analysis of the dimensions and principles ofrationality based Imams’ sayings. Journal of Social Studies, 11(21), 69-88. (Text in Persian)
Rahmani, G. (2011). The philosophy of Plotinus. Qom: Book Garden of Islamic Propaganda. (Text in Persian)
Regnier, D. (2021). Plotinus on Care of Self and Soul. Plato Journal, 21, 149-164. https://doi.org/10.14195/2183-4105_21_10
Rezaei, M. J., Nowroozi, R. A., & Sepahi, M. (2018). Functions of spiritual training from Ayatollah Javadi Amoli's viewpoint. Research in Islamic Education Issues, 26(38), 29-53. (Text in Persian)
Salhshouri, A. (2011). The limits of moral, spiritual, and religious education: A new approach. Quarterly Journal of Educational Management, 2, 41-56. (Text in Persian)
Shirazi, S. (1981). Hikmat al-muta'aliya fi-l-afsar al- aqliyya al- arba’a (Four Journeys), Vol. (8). Beirut: Dar Al-ahya
Stróżyński, M. (2020). The Ascent of the Soul as Spiritual Exercise in Plotinus’ Enneads. Mnemosyne, 74(3), 448-477. https://doi.org/10.1163/1568525X-12342768
Tomer, J. (2008). Beyond the rationality of economic man toward the true rationality of human. The Journal of Socioeconomics, 37(5), 1703-1712. https://doi.org/10.1016/j.socec.2008.05.001 | ||
|
آمار تعداد مشاهده مقاله: 489 تعداد دریافت فایل اصل مقاله: 365 |
||
