tudying the Idea of Virtue-based Knowledge Established upon a Historical Observation of Knowledge

پژوهش نامه مبانی تعلیم و تربیت

Article 4, Volume 8, Issue 2 - Serial Number 16, March 2019   

Document Type: پژوهشی

DOI: 10.22067/fedu.v8i2.72035

Authors

shabnam salar^* ; masud safaeimoghadam; Yadollah mehralizadeh; parvaneh valavi

Shahid Chamran University of Ahvaz

Abstract

The main aim of this paper is to explain the dimensions of knowledge in the various periods of Western history, by focusing on an understanding of virtue-based knowledge. To achieve this goal, a method of description and analysis was used. The findings suggest that The Western philosophy perspective on the nature of knowledge has left at least five situations, the period of philosophy, medieval philosophy, the period Enlightenment, the period of Industrial revolution, the period after World War II, the period of post structuralism. During these periods, respectively, domination of ethical, religious, scientific, economic, and re-ethical approaches to knowledge is observed. In sum, the changes that the concept of knowledge has seen have diminished the moral and spiritual aspect of knowledge and increased the material aspect to that concept. However, a revisionist attitude towards knowledge is now gradually developing with an emphasis on its ethical nature. Based on this new approach, referred to as the idea of virtue-based knowledge approach, it is the main essence of the knowledge of virtue. As a consequence, education is also an essential nature takes on its own and the goal, learning and education, evaluation, learning environment, role of teacher and student, need to be reviewed. Thus, this method leads to training of people who have nurtured humanity within themselves and have reached educated and wisdom.

Keywords

Knowledge; historical observation; virtue; the idea of virtue-based knowledge

References

Ahmadi, B (2005). The Contemplation of Modernity. Tehran: Sepehr Publishing. (In Persian).

Aristotle, (1999). Politics. (H. Enayat, Trans). Tehran: Zarrin Ghalam. (In Persian).

Aristotle, (2006). Nicomachean Ethics. (M.H. Lotfi, Trans). Tehran: Tarhe No. (In Persian).

Berlin, I (1966). The Enlightenment. (P. Darush, Trans). Tehran: amirkabir Publishing. (In Persian).

Brubacher, J.S. (1977). On the Philosophy of Higher Education Revised Edition. San Francisco: Jossey-Bass publishers.

Copleston, F.Ch. (2001). A history of philosophy: Greece and Rome. (S. J. Mojtabavi). V1. Tehran: Elmi & Farhangi Publishings. (In Persian).

Copleston, F.Ch. (2001). A history of philosophy: Hobbes to Hume. (A. J. Aalam). V5. Tehran: Elmi & Farhangi Publishing. (In Persian).

Copleston. F.Ch. (2008). A history of philosophy: Wolff to Kant. (E. Saadat & M. Bozorgmehr). V6. Tehran: Elmi & Farhangi & Sorush Publishings. (In Persian).

Corner, S. (2001). Kant's philosophy. (E. Foladvand). Tehran: Kharazmi Publishings. (In Persian).

Culham, T. (2015). Reuniting virtue and knowledge. Journal of Philosophy of Education, 49(2): 294-3100

Foucault, M. (2005). The Hermeneutics of the Subject. Lectures at the Coll`ege de France. G. Burchell, Trans. (New York, Palgrave Macmillan).

Fowers, B.J. (2014). Toward programmatic research on virtue assessment: Challenges and prospects. School Field, 12(3): 309-328.

Gensler, H. (2010). Ethics: a contemporary introduction. (H. Bahreini, Trans). Tehran: Asemane Kheial Publishings. (In Persian).

Groux, G. (1988). Amicales et syndicalisme des cadres: logiques divergentes et pratiques communes. Revue française de sociologie. 29 (4). 563-591

Hursthouse, R. (2013). Virtue Ethics. (H, ghorbani, Trans). Ketabmah. No. 70. P 42-31. (In Persian).

Jahanbegloo, R. (1998). Schopenhauer and critique of Kantian intellect. (M. Nabavi, Trans). Tehran: Nei Publishing. (In Persian).

Jaspers, K. (1965). Allgemeine psychopathologie (8th cd). Berlin: springer-verlag.

Kant, I (2015). Groundwork of the Metaphysic of Morals. (H. Enayat & A. Gheisari). Tehran: Kharazmi Publishings. (In Persian).

Kardan. A. M. (2002). Educational Process in the West. Tehran: Samt. (In Persian).

Lewis, H, R. (2007), Excellence without a soul: does liberal education have a future? ((M. Mardiha, Trans.). Tehran: Institude for social and cultural studies ministry of science, research & technology.

Lott, M. (2012). Moral virtue as knowledge of human form. Social Theory and Practice, 38(3): 407-431.

Leacock, S. (1934). The Pursuit of Knowledge; A Discussion of Freedom and Compulsion in Education. New York: Liveright Publishing Corporation.

Lyotard, J, F (2005). The Postmodern Condition. (H. Nozari, Trans) Tehran: Game No Publishings. (In Persian).

Malek, H. Naeij, K (2012). The aristotle theory about education and training. wisdom and philosophy quarterly. Volume 2, number 5; Page(s) 103 to 121. (In Persian).

Mohammadi, M. A & B, Abdolkarimi (2005). We and postmodernism. Tehran: Jahad daneshgahi Publishings. (In Persian).

Newman, J.H. (1931) health and social evalution, London: George Allen & unwin.

Newman, J. H. (1996). The Idea of a University. Ed. by Frank M. Turner. New Haven: Yale University Press.

Nguyen, Ch. H. (2010). The Changing Postmodern University. International Education Studies. Vol. 3, No. 3: 88-99.

Olson, P.R., (2012). Putting knowledge in its place: virtue, value, and the internalism/externalism debate. Philosophical studies, 159(2): 241-261.

Pincoffs, E. (2003). Quandaries and Virtues against Reductivism in Ethics. (H. Hasani, Trans). Tehran: Maaref Publishing. (In Persian).

Popper, K. (1945). The Open Society and Its Enemies. Routledge.

Pritchard, D. (2008). Greco on knowledge: Virtues, contexts, achievements. The Philosophical Quarterly, 58(232): 437-447

Readings, B. (1997). The university in ruins. Cambridge, Massachusetts, and London, England.

Riggs, W. (2009). Understanding, knowledge, and the Meno requirement: in A. Haddock A milar and D. Pritchard (eds.), Epistemic value. Oxford university press. Safaeimoghadam. M. (2008). Recognition of the original features of higher education in the process of transforming human thought. Education. Shahid Chamran University of Ahvaz. (In Persian).

Safaea Moghadam. M. (2010). An Analytic Study of Spirituality Movement and an Approach to Higher Spirituality Education: A Basic Ethics Approach. Journal Managemant System. Twelve and thirteenth issues. Pp. 87-110. . (In Persian).

Sarup, M. (2003). An introductory guide to post-structuralism and postmodernism. (M. R. Tajik, Trans). Tehran: Nei Publishing. (In Persian).

Schelling, F. W. J. (2013). The Absolute Idea of science in the journal of speculative philosophy. Journal Babel. 1 (2): pp. 29-39. (In Persian).

Sim, S. (2005). Introduction to the second edition. The Routledge companion to postmodernism (2nd Ed.) (pp.vii-xiv). Oxon: Routledge.

Strathern, P. (2009). Plato in 90 Minutes. (M. Oleia, Trans). Tehran: Nashre Markaz Publishing. (In Persian).

Warburton, N. (2003). Philosophy: The Classics. (M. Olia, Trans). Tehran: Ghoghnoos Publishings. (In Persian).

Ward, G. (2005). Postmodernism. (G. Fakhr Ranjbar, Trans). Tehran: Mahi Publishings. (In Persian).

Wiley, L. M. (2000). Ethics in the college: past, present, and future. Doctor of philosophy in Education, state university of New York at Oswego.

Yamani douzi sorkhabi, M. (2012). Quality in higher education. Tehran: Samt Publishings. (In Persian).