Document Type : پژوهشی
Authors
1
Curriculum Planning PhD Student, Department of Educational Sciences, Faculty of Educational Sciences and Psychology, Shahid Beheshti University, Tehran, Iran
2
Associate Professor, Department of Educational Sciences, Faculty of Educational Sciences and Psychology, Shahid Beheshti University, Tehran, Iran
10.22067/fedu.2024.83593.1286
Abstract
Abstract
The present study was conducted with the aim of examining the educational opinions of Ghazali in the field of ethics (in order to base it on the original religious foundations), and compiling and presenting his explanatory foundations in this field, using the "analytical-interpretive method". The results indicate that Ghazali in the field of anthropology has a two-dimensional view with special emphasis on the "inherent and divine dignity of man" as well as the "spiritual and spiritual aspect of his existence". In the discussion of theology, Ghazali considers Allah the "center and Axis of the universe" and introduces the tendency of people to theology as "natural" and "based on their divine nature". In the field of Ontology, Ghazali presents the universe as having two dimensions: "the universe of matter" and "the universe of the hereafter", both of which require human effort and life. In terms of psychological foundations, Ghazali's explanations are based on the "role of reason and will in shaping human moral behavior", "how to gain knowledge and moral values", "how to judge morally and the ultimate morality", "how to motivate morally", "the angel and goal of moderation of power". In the field of cognitive foundations, Ghazali's emphasis and focus is on "the conditions that create behavior instead of behavior itself", "the opposition to the eradication of instincts from the existence of man as the root of moral virtues and vices in man", as well as "the emphasis on harmony and balance between the three forces of the soul, as the authentic and ultimate beauty". Finally, in the field of epistemology, "the possibility of acquiring knowledge in the field of morality" and also "the extent of Appeal and emphasis on reason and revelation in the recognition of the good and ugliness of actions" are among the things mentioned by Ghazali.
Keywords: Moral Education, Foundations of Education, Religious Ethics, Mohammad Ghazali.
Synopsis
Since the system that governs Iranian society is a religious system and claims to follow and implement religious principles in all individual and social matters, it is necessary to pay attention to the fact that what is presented to students through textbooks and educational content in the field of ethics is in accordance with the original religious criteria and provides for the end of this intellectual system.
Accordingly, it is necessary to collect a comprehensive and coherent model of religious values in the field of ethics by "explaining the authentic components of religious ethics" to help planners and designers of the educational system to organize curricula and educational content based on religious foundations and principles. This was followed up in the present study and efforts were made to collect and present the most important explanatory foundations of Muhammad Ghazali in the field of ethics in an "analytical-interpretive" way.
In this regard, the findings of the study indicate that in the field of anthropological foundations, Ghazali has a two-dimensional view with special emphasis on the "inherent and divine dignity of man" as well as his "spiritual and spiritual aspect". Such a look has two consequences: first, man is considered to be the righteous of the morning of God, whose soul is the product of the Holy Spirit and the creation of the Lord of the worlds, which brings a kind of inherent dignity to man. And second, the human soul is considered the authentic, Mana and lasting aspect of his existence, and therefore his education is also considered to be focused on his "spiritual education".
In the field of theological foundations, Ghazali considers God the "center and Axis of the universe" that the existence and life of all beings, in their relationship with him, finds meaning and manifestation. He believes that God is the only true existence of the universe, and the rest of the creatures are a shadow of his existence. According to Ghazali, the tendency of people to know God is their "nature" and "based on the nature of God", which enables them to come to know the "essence", "attributes" and "actions" of God. He describes the way this knowledge is obtained through the "knowledge of the human soul" and emphasizes that man knows the existence of the divine essence by being in his essence, realizes the attributes of God by meditating on his attributes, and by taking possession of his being (body and body parts), finds knowledge of how God takes possession of the world.
Ghazali's ontology is a continuum along his theology and anthropology. In this way, he depicts the universe as having two dimensions by believing in the existence of the creator for the universe and the presence of God in the universe, and consequently, believing in the two aspects of the existence of Man (spirit and body), and describes it as consisting of the "material world" and the "world of the hereafter". In Ghazali's view, the efforts and lives of man in both worlds are necessary and necessary for each other, and he never allows the abandonment of one for the benefit of the other.
Regarding the psychological foundations of the Ghazali moral system, in particular, his emphasis can be noted on the role of "reason" and "will" in "shaping the moral behavior of man".
In line with his anthropological view of the two areas of human existence (breath and body), Ghazali divides the powers of the human soul into three parts: the human, animal and vegetable soul, and considers the moral category the product of establishing "justice and moderation" among these three forces. He believes that the main goal of moderating the soul and its three forces is to benefit the human being from mental health and the ability to control the soul in order to "follow the teachings of the Sharia", in order to achieve "divine proximity" and "meet Allah", which is the main goal of all human efforts.
In the field of valuation, Ghazali first emphasizes the "conditions that create behavior" instead of "behavior itself", and believes that moods are the origin of human behavior, and if they are properly and virtually organized, they will also make human moral behavior true. He also describes "authentic and ultimate beauty" in "harmony and balance between the three psychological powers of Man", and believes that man is not only able to recognize moral virtues and vices through "reason", but also needs to use the complementary element called religion in this field.
And finally, in the field of epistemology, Ghazali considers the acquisition of knowledge in the field of ethics to be "possible and possible" for Man. However, he talks about the ways of receiving this knowledge in a variety of ways and believes that man is able to obtain moral knowledge by at least applying to four factors: reason, religion, heart/intuition, and also by observing and reflecting on divine objects and creatures. In the meantime, he emphasizes the role of "intuition" and "reason" more than other factors.
Conclusion: A moral system based on religious knowledge
In the final summary of the basics of the explanation of Ghazali in the field of moral education, it can be stated that instead of these basics, one can find a sign of the "God-centered and religious thought of Ghazali", "his belief in the authenticity of the soul in the structure of existence" and also "the ultimate end of life, which is indeed the acquisition of eternal happiness through the civilization of the soul", which is a clear testimony based on his moral system based on religion and the sacred command. A term that can be used by goodness to help and cite those involved in those education systems that seek to provide a religious system in the moral and belief education of their students.
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