Child and Adolescent Cultural-Social Research

Abstract Introduction: This study explores the cinematic construction of child sexual abuse in Iranian children’s and adolescents’ cinema following the Islamic Revolution. The central research question seeks to understand how this genre represents child sexual abuse and what perspective it constructs regarding this phenomenon. Addressing this question facilitates an analysis of the role and significance of Iranian children’s cinema in raising awareness about child sexual abuse. This research examines the cinematic construction of child sexual abuse through the lens of Nicholas Mirzoeff’s theory of Visual Culture. Child sexual abuse is rendered visible in a particular way within children’s and adolescents’ cinema; consequently, certain aspects are highlighted, while others are omitted or rendered invisible. These omissions are as influential as the on-screen representations themselves in shaping the cinematic construction and meaning of sexual abuse. The representation of abuse within this genre inherently conveys specific interpretations—interpretations that, by altering the boundaries of what is “seen” and “unseen,” may either challenge or reinforce prevailing social perceptions. Mirzoeff’s theory provides the theoretical framework for investigating how child sexual abuse is represented, identifying the perspective offered by this genre, and explaining its role in shaping public knowledge and awareness of the issue.
Methods: This study employs a qualitative research design using qualitative content analysis. The research population consists of all films categorized as children’s and adolescents’ cinema produced during the four post-revolutionary decades (the 1980s to the 2010s), comprising a total of 247 films. From this corpus, 10 films containing explicit representations of child sexual abuse were selected for analysis: Baduk (Majid Majidi, 1991), Don (Abolfazl Jalili, 1997), Oil Children (Ebrahim Forouzesh, 1999), The Girl in the Sneakers (Rasoul Sadr-Ameli, 1999), I’m Taraneh, 15 (Rasoul Sadr-Ameli, 2002), Requiem of Snow (Jamil Rasta, 2004), Gis Borideh (Jamshid Heidari, 2006), Girls (Episode 1, Ghasem Jafari, 2009), The Little Sparrow (Episode 2, Gholamreza Ramezani, 2013), and The Other One’s Dad (Yadollah Samadi, 2015).
Findings: The analyzed films construct the meaning of child sexual abuse through specific modes of representation and interpretation. This constructed perspective is shaped both by what is shown and by what remains hidden. In some respects, this perspective is enlightening and thought-provoking, with the potential to reshape public knowledge and beliefs. In other respects, however, it reinforces dominant social stereotypes. Specifically, Iranian children’s cinema often confines sexual abuse narratives to female victims, portraying them as lacking agency, autonomy, and decision-making power while being subject to male domination. By restricting representations of abuse primarily to girls, these films overlook the vulnerabilities and risks faced by boys, thereby limiting their contribution to awareness-raising and the protection of male children. Furthermore, in their portrayal of abusive behavior, these films frequently adopt gendered interpretations and a simplified conception of “external threats,” thereby reinforcing stereotypical assumptions. For example, little attention is paid to child protection institutions or to their role in preventing abuse.
Conclusion: Overall, while Iranian children’s cinema reproduces dominant social and cultural stereotypes in its representation of sexual abuse, it simultaneously neglects realities that do not conform to these stereotypes. Nevertheless, this genre demonstrates a critical stance toward child marriage. It frames child marriage as a form of violence, challenges the assumption that the home is invariably a safer environment than the outside world, and thus contributes to transforming common perceptions of child marriage. This finding is consistent with Mirzoeff’s theory of Visual Culture, according to which visual representations can critically challenge dominant stereotypes and provide alternative perspectives that contribute to social change and the improvement of existing conditions.

Abstract Introduction: Any educational design, planning, or intervention fundamentally requires a precise understanding of the learner and must be grounded in sound anthropological foundations. This necessity becomes even more important during childhood. Historically, childhood was not recognized as an independent identity or a distinct developmental stage; rather, children were often regarded merely as miniature adults. The conceptualization of childhood as a unique period characterized by specific qualitative features and developmental needs is a relatively modern construct that emerged less than two centuries ago. At the same time, a deeply religious society such as Iran faces considerable ambiguity when engaging with modern approaches to early childhood education (e.g., Montessori, Reggio Emilia, and Waldorf). This ambiguity stems from the fact that the relationship between the modern concept of childhood and the cultural-religious foundations of Islamic society—particularly the Quran—has not been adequately articulated. A review of the existing literature indicates that previous studies have either adopted an eclectic combination of Western and Islamic perspectives without a coherent philosophical foundation or, when examining the Quran, have focused primarily on the deficiencies and vulnerabilities of children while neglecting their capacities and potentials. Therefore, the central objective of this study is to clarify the concept of the child and childhood by developing a coherent philosophical-educational framework grounded in the Quran, the most authoritative text in Islam. This framework is intended to serve as a criterion for evaluating and contextualizing contemporary educational theories.
Methods: To develop a precise understanding of childhood in the Quran, this qualitative study employed linguistic and conceptual analysis. In linguistic analysis, concepts are examined within the specific semantic and textual context in which they occur. Accordingly, the study was conducted in two main stages. First, all Quranic terms referring to a child (including Tifl, Saghir, Sabi, Ghulam, and Bunayy) were extracted and analyzed. Second, the terms describing childhood as a biological and developmental stage (including concepts such as Da‘f [weakness], Quwwah [strength], and La‘ib [play]) were examined. To accurately identify the semantic components of childhood, the researcher drew upon etymological analysis, the examination of antonyms (such as Bulugh [maturity/puberty] and Hilm [forbearance and intellectual maturity]), authoritative Quranic exegesis (particularly Al-Mizan), and Islamic traditions (Hadith) in order to construct a comprehensive semantic network of the concept of childhood.
Findings: The findings indicate that a morphological and contextual analysis of Quranic vocabulary reveals profound dimensions of the child’s existence. The term Tifl denotes flexibility, softness (na‘im), innocence, and a state of weakness relative to the stage of maturity. The term Saghir implies smallness in both age and capability. The term Sabi highlights the presence of strong desires alongside an underdeveloped capacity for self-control and volition. Furthermore, Bunayy indicates the child’s exemption from responsibility and complete dependence on parents, who are viewed as the primary shapers of the child’s character.
In addition, the analysis of concepts associated with the childhood period demonstrates that the Quran characterizes this stage through three key features: weakness, strength, and play. While children exhibit weaknesses in cognitive, emotional, and volitional dimensions, they simultaneously possess remarkable strengths in mobility, curiosity, need-seeking, and learning. Play (La‘ib) is not portrayed in the Quran as a futile activity; rather, it is presented as a rule-governed activity driven by imaginative goals that serves as an important means of cultivating rationality and emotional balance in later life.
Synthesizing these findings, the Quranic concept of the child and childhood can be understood through six foundational components:
Flexibility and Changeability: A high capacity for learning, formation, and transformation (existential softness as opposed to rigidity).
Weakness: Evident in intellectual, cognitive, volitional, and emotional dimensions, thereby necessitating the attainment of maturity and reason.
Indeterminacy: The child does not possess a fixed and predetermined character (Shakilah) or an absolute destiny determined by prior actions.
Actual Innocence: A state of freedom from sin resulting from the absence of fully developed agency and volition, despite possessing the inherent potential for both good and evil.
Strength: Manifested in high levels of physical activity, curiosity, and rapid learning.
Imaginative Capacity: Expressed through a strong inclination toward play (La‘ib).
Conclusion: The most significant contribution of this study is its presentation of a layered, dynamic, and non-reductionist understanding of childhood. In contrast to one-dimensional perspectives that regard the child either as fundamentally deficient and weak or as inherently pure and idealized, the Quran presents childhood as a stage characterized by the simultaneous coexistence of weakness and strength. This dialectical perspective suggests that educational practices should be designed to support children’s vulnerabilities while actively cultivating and utilizing their strengths.
Furthermore, the meaningful status accorded to play and its connection with imagination elevates play from a mere recreational activity to an educational necessity, thereby underscoring the importance of storytelling, symbolic thinking, and metaphorical expression during childhood. Ultimately, this coherent conceptual framework, grounded in Islamic epistemology, provides researchers, educators, and policymakers with a robust analytical tool for critically evaluating, contextualizing, adapting, or critiquing contemporary Western psychological and educational theories.

Abstract Introduction: Animation has become one of the most influential media forms in children’s lives, playing an important role in shaping attitudes, emotions, values, and behavioral patterns. Media psychology research suggests that children are strongly influenced by narratives when they identify with characters and become immersed in story worlds. Contemporary theories therefore emphasize narrative engagement and identification as key mechanisms of media influence. Despite the growth of Iranian animation production, most studies have focused on explicit messages and ideological content rather than narrative processes. The animated film Bacheh Zerang (2023), one of the most successful recent Iranian animations, combines adventure storytelling with cultural, environmental, and moral themes. Through relatable characters, suspense, humor, and culturally familiar settings, the film seeks to engage young audiences without relying on direct moral instruction. Given the limited scholarly attention to this animation, the present study examines how its narrative structure activates identification and narrative engagement and how these mechanisms may contribute to children’s cognitive and moral development.
Methods: This study employed a qualitative descriptive–analytical design using theory-driven content analysis. The analysis was guided by the theory of narrative identification and narrative engagement proposed by Valkenburg and Peter (2013). Bacheh Zerang was selected as a purposive case study because of its popularity, cultural relevance, and narrative richness. The overall narrative structure of the film served as the primary unit of analysis, while characters, plot development, conflicts, suspense, dialogue, and setting were examined as secondary analytical units. The analysis focused on four categories: identification potential, dimensions of narrative engagement, narrative devices, and potential educational outcomes. Data were collected through repeated viewings of the film, systematic coding, thematic categorization, and theoretical interpretation. To strengthen validity, findings were compared with previous studies in media psychology and narrative theory.
Findings: The findings show that Bacheh Zerang effectively promotes both narrative identification and narrative engagement among child audiences. The protagonist, Mohsen, is portrayed as a relatable child whose personal growth from impulsiveness to responsibility facilitates audience identification. Supportive characters provide emotional security and guidance, while antagonists create conflict and suspense. The film’s adventure-based plot, progressive challenges, and suspense mechanisms sustain cognitive involvement and imaginative participation. Familiar Iranian cultural settings strengthen audience connection and narrative immersion. In addition, humor and colloquial dialogue increase emotional accessibility and reduce resistance to the film’s underlying messages. Overall, the interaction of characterization, suspense, setting, and humor enables the film to communicate environmental and moral values indirectly through an engaging narrative experience.
Conclusion: The results of this study demonstrate that the animated film Bacheh Zerang effectively integrates narrative identification and narrative engagement mechanisms to create a meaningful storytelling experience for children. Through the careful design of relatable characters, engaging plot structures, culturally familiar environments, and humor-infused dialogue, the film encourages young viewers to become emotionally and cognitively involved in the narrative world. Within this immersive framework, moral and social values such as environmental responsibility, friendship, perseverance, and the possibility of moral transformation are internalized indirectly through narrative experience rather than explicit instruction. This finding supports theoretical arguments in media psychology that emphasize the persuasive power of narrative engagement over direct moral messaging. Furthermore, the study illustrates how global narrative structures—such as adventure plots and suspense-driven storytelling—can be effectively combined with culturally specific symbols and values in Iranian animation. This hybrid narrative strategy enhances both entertainment value and educational potential. The findings also suggest practical implications for animation producers and educators. Prioritizing compelling storytelling, relatable characters, and emotionally engaging narratives may be more effective than overt instructional approaches in communicating ethical and social values to children. Future research could expand this investigation through empirical audience studies that measure actual levels of identification and engagement among child viewers. Comparative analyses between Iranian and international animated productions may also provide deeper insights into culturally specific narrative strategies in children’s media.

Abstract Introduction: In the tradition of Islamic philosophy, especially within Mulla Sadra’s transcendent theosophy (al-Ḥikmah al-Muta‘āliyah), philosophy is not merely considered a collection of abstract concepts or theoretical propositions. Rather, it is understood as a dynamic intellectual activity aimed at the perfection of the human soul and the realization of existential transcendence. In this framework, philosophy is closely connected to self-knowledge, contemplation, and the gradual movement of the human being toward intellectual and spiritual completion. Therefore, philosophical understanding cannot be achieved through imitation or the mechanical preservation of arguments alone. Mulla Sadra explicitly criticizes imitation in philosophical inquiry and emphasizes independent reasoning, reflection, and personal understanding as the foundations of true wisdom. Based on these principles, the issue of teaching philosophy to children becomes a significant theoretical question. Contemporary educational approaches increasingly stress the importance of critical thinking, dialogue, and reasoning skills in childhood education. Nevertheless, from the perspective of transcendent theosophy, an important challenge emerges: can children, whose rational capacities are not yet fully developed, genuinely participate in philosophical learning? Since philosophical inquiry often requires abstract reasoning and intellectual maturity, it may appear that philosophy is inaccessible to children in its authentic sense. The present study investigates the possibility of teaching philosophy to children on the basis of Sadrian philosophical principles. The central concern of the article is whether philosophy education for children can be justified within transcendent theosophy despite the developmental limitations associated with childhood. The article argues that a distinction should be made between “complete philosophical reasoning” and “introductory philosophical education.” Although children may not yet possess the intellectual maturity necessary for advanced philosophical theorization, they can still engage in preliminary forms of reflective thinking suitable to their cognitive capacities.
Methods: The study employs a theoretical and analytical method grounded in philosophical interpretation. Rather than relying on empirical data or experimental educational models, the article examines the issue through conceptual analysis of the principles of transcendent theosophy. The authors analyze Mulla Sadra’s understanding of philosophy, the structure of cognition, the process of intellectual perfection, and the relation between imagination and rationality. Through inferential reasoning and philosophical interpretation, the study evaluates whether these concepts provide a legitimate foundation for philosophy education in childhood. The research particularly focuses on Sadrian discussions concerning the hierarchy of human cognitive faculties and the gradual movement from sensory perception toward rational understanding. By reconstructing these philosophical principles and relating them to contemporary discussions on philosophy for children, the study attempts to formulate a theoretical justification for age-appropriate philosophical education. Therefore, the method of the article is essentially interpretive, conceptual, and analytical rather than empirical or quantitative.
Findings: The findings of the study indicate that philosophy in transcendent theosophy is fundamentally associated with the perfection and actualization of the human soul. Genuine philosophical understanding requires active intellectual participation and cannot emerge through imitation alone. Since immature children have not yet attained complete rational development, they are generally unable to engage in advanced philosophical reasoning in the strict technical sense. Their intellectual faculties remain in a developmental stage, and abstract metaphysical thinking may exceed their immediate cognitive abilities. However, the article argues that this limitation does not imply the impossibility of philosophy education altogether. One of the important principles in Sadrian philosophy is that human cognition possesses various degrees and levels of immateriality. Cognitive faculties gradually develop from sensory perception toward imagination, estimation, and finally rational understanding. Within this hierarchy, the faculty of imagination and estimative perception (wahm) plays a crucial mediating role between concrete sensory experience and abstract rational thought. Based on this principle, children can approach philosophical thinking indirectly through educational methods appropriate to their developmental stage. The study emphasizes that stories, symbolic narratives, examples drawn from everyday life, and concrete situations can function as educational tools that connect children’s lived experiences with philosophical reflection. Through these methods, children gradually become capable of questioning, comparing concepts, distinguishing meanings, and developing habits of reflective thought. Another important finding concerns the role of logic in philosophy education for children. The article suggests that logic, understood as a discipline that organizes correct thinking, can strengthen children’s reasoning abilities and intellectual order. Logical exercises may prepare the ground for more advanced forms of philosophical understanding in later stages of intellectual maturity. Thus, philosophy education in childhood should not be interpreted as the transfer of highly abstract philosophical doctrines; rather, it should be viewed as the cultivation of reflective capacities and intellectual discipline.
Conclusion: The article concludes that, according to Sadrian philosophical principles, full philosophical activity in its strict and complete sense is not attainable for immature children because advanced philosophical inquiry depends on intellectual maturity and developed rational capacities. Nevertheless, this limitation does not prevent the possibility of teaching philosophy to children in a preliminary and developmentally appropriate form. From the perspective of transcendent theosophy, education is fundamentally connected to the gradual perfection of the soul and the cultivation of intellectual capacities. Therefore, educational practices that encourage reflection, questioning, imagination, and logical reasoning can legitimately be regarded as forms of philosophical preparation. By using stories, practical examples, symbolic narratives, and age-appropriate logical exercises, educators can introduce children to the foundations of philosophical inquiry without forcing them into premature abstract theorization. Ultimately, the study demonstrates that philosophy for children can be defended within the framework of Sadrian philosophy when understood as a gradual process of intellectual and spiritual development. Such an interpretation remains faithful to the Sadrian emphasis on independent thinking, self-transformation, and the perfection of the human soul while also recognizing the cognitive characteristics and limitations of childhood.

Abstract Introduction: Understanding the reading preferences of children and adolescents is a fundamental prerequisite for bridging the gap between formal cultural policymaking and the actual interests of young readers. Moving beyond traditional adult-centered and prescriptive perspectives, contemporary reader-response theories emphasize that reading is a transactional process shaped by readers’ lived experiences. Despite the proliferation of digital media, adolescent reading practices have persisted and evolved in diverse ways. However, reading promotion programs often fail to adequately incorporate the authentic voices of young audiences. A review of the existing literature reveals a significant research gap: previous studies have primarily relied on either textual analyses or limited school-based surveys. Consequently, there is a lack of a comprehensive perspective that simultaneously examines genre preferences, the relative influence of new media and traditional institutions, and readers’ meaning-making processes within a real-world and unmediated setting. Accordingly, drawing on an audience-oriented discourse, the present study aims to empirically investigate the reading preferences, favorite genres, book discovery channels, and thematic interests of children and adolescents in an authentic book-selection environment, namely the 34th Tehran International Book Fair (TIBF).
Methods: This study employed a mixed-methods embedded design using a cross-sectional survey strategy. The study population consisted of children and adolescents attending the 34th Tehran International Book Fair. A valid sample of 1,517 participants aged 9–18 years (with the largest proportion belonging to the 11–13 age group) was recruited through convenience sampling. To maximize participation and broaden data collection, an integrated electronic questionnaire was administered through two channels: on-site distribution via tablets at the physical book fair and online dissemination through social media platforms. The questionnaire collected demographic information, quantitative indicators of reading habits, and qualitative open-ended responses concerning memorable book quotations and reading experiences. As part of the quality-control process, incomplete questionnaires and responses completed in less than three minutes were excluded. Quantitative data were analyzed using descriptive statistics in Microsoft Excel. In parallel, qualitative textual data were examined through a standard five-stage thematic analysis procedure in MAXQDA to identify underlying patterns of meaning and enrich the interpretation of the quantitative findings.
Findings: The demographic analysis showed that girls constituted 76% of the sample (N = 1,157), indicating a substantially higher level of participation in book selection activities than boys. More than half of the participants (56%) were primary school students. One notable finding was the strong preference for printed books, which were favored by 92.5% of respondents, while e-books and audiobooks accounted for only 4.5% and 3%, respectively. This finding challenges assumptions regarding the predominance of digital reading formats among younger generations. Regarding content preferences, science fiction (50.3%) and fantasy (41.4%) emerged as the most popular genres. In addition, a shift in book discovery patterns was observed, with social media and digital platforms (18%) surpassing traditional institutions such as libraries (17.3%) and book fairs (16.2%) as sources of book recommendations. In the qualitative phase, thematic analysis of participants’ favorite books—including adaptations of the Shahnameh, international classics such as The Little Prince, and contemporary novels such as Purple Marshmallows—revealed that purposefulness, resilience, positive social relationships, and spirituality constitute central themes in adolescents’ reading experiences. Furthermore, the analysis of purchasing behavior demonstrated a high degree of intentionality, with 83% of participants searching for specific titles. Private publishers specializing in translated fantasy literature, such as Porteghal and Houpaa, were considerably more popular than traditional or state-affiliated publishers, suggesting a structural gap between official cultural production and audience preferences.
Conclusion: The findings indicate that the reading preferences of Iranian children and adolescents do not necessarily correspond to the prescriptive patterns promoted by formal cultural institutions. The strong interest in imaginative genres reflects a need for excitement, creativity, and identity exploration, while the enduring preference for printed books suggests the continued value of tangible and aesthetically engaging reading experiences. The popularity of literary works addressing identity-related and emotional concerns further indicates that contemporary young readers engage with literature as a space for reflection and self-understanding rather than as passive consumers of content. Based on these findings, the study argues that sustainable development of reading culture in Iran requires reducing the gap between institutional cultural policies and the lived experiences of younger generations. Greater alignment between reading-promotion strategies and interactive digital platforms, alongside the production of high-quality indigenous literature responsive to the psychological and cultural needs of young audiences, appears essential. Ensuring that the voices and preferences of readers are meaningfully incorporated into literary production and promotion processes is a key prerequisite for effective cultural engagement.

Abstract Introduction: In the tradition of Islamic philosophy, especially within Mulla Sadra’s transcendent theosophy (al-Ḥikmah al-Muta‘āliyah), philosophy is not merely considered a collection of abstract concepts or theoretical propositions. Rather, it is understood as a dynamic intellectual activity aimed at the perfection of the human soul and the realization of existential transcendence. In this framework, philosophy is closely connected to self-knowledge, contemplation, and the gradual movement of the human being toward intellectual and spiritual completion. Therefore, philosophical understanding cannot be achieved through imitation or the mechanical preservation of arguments alone. Mulla Sadra explicitly criticizes imitation in philosophical inquiry and emphasizes independent reasoning, reflection, and personal understanding as the foundations of true wisdom. Based on these principles, the issue of teaching philosophy to children becomes a significant theoretical question. Contemporary educational approaches increasingly stress the importance of critical thinking, dialogue, and reasoning skills in childhood education. Nevertheless, from the perspective of transcendent theosophy, an important challenge emerges: can children, whose rational capacities are not yet fully developed, genuinely participate in philosophical learning? Since philosophical inquiry often requires abstract reasoning and intellectual maturity, it may appear that philosophy is inaccessible to children in its authentic sense. The present study investigates the possibility of teaching philosophy to children on the basis of Sadrian philosophical principles. The central concern of the article is whether philosophy education for children can be justified within transcendent theosophy despite the developmental limitations associated with childhood. The article argues that a distinction should be made between “complete philosophical reasoning” and “introductory philosophical education.” Although children may not yet possess the intellectual maturity necessary for advanced philosophical theorization, they can still engage in preliminary forms of reflective thinking suitable to their cognitive capacities.
Methods: The study employs a theoretical and analytical method grounded in philosophical interpretation. Rather than relying on empirical data or experimental educational models, the article examines the issue through conceptual analysis of the principles of transcendent theosophy. The authors analyze Mulla Sadra’s understanding of philosophy, the structure of cognition, the process of intellectual perfection, and the relation between imagination and rationality. Through inferential reasoning and philosophical interpretation, the study evaluates whether these concepts provide a legitimate foundation for philosophy education in childhood. The research particularly focuses on Sadrian discussions concerning the hierarchy of human cognitive faculties and the gradual movement from sensory perception toward rational understanding. By reconstructing these philosophical principles and relating them to contemporary discussions on philosophy for children, the study attempts to formulate a theoretical justification for age-appropriate philosophical education. Therefore, the method of the article is essentially interpretive, conceptual, and analytical rather than empirical or quantitative.
Findings: The findings of the study indicate that philosophy in transcendent theosophy is fundamentally associated with the perfection and actualization of the human soul. Genuine philosophical understanding requires active intellectual participation and cannot emerge through imitation alone. Since immature children have not yet attained complete rational development, they are generally unable to engage in advanced philosophical reasoning in the strict technical sense. Their intellectual faculties remain in a developmental stage, and abstract metaphysical thinking may exceed their immediate cognitive abilities. However, the article argues that this limitation does not imply the impossibility of philosophy education altogether. One of the important principles in Sadrian philosophy is that human cognition possesses various degrees and levels of immateriality. Cognitive faculties gradually develop from sensory perception toward imagination, estimation, and finally rational understanding. Within this hierarchy, the faculty of imagination and estimative perception (wahm) plays a crucial mediating role between concrete sensory experience and abstract rational thought. Based on this principle, children can approach philosophical thinking indirectly through educational methods appropriate to their developmental stage. The study emphasizes that stories, symbolic narratives, examples drawn from everyday life, and concrete situations can function as educational tools that connect children’s lived experiences with philosophical reflection. Through these methods, children gradually become capable of questioning, comparing concepts, distinguishing meanings, and developing habits of reflective thought. Another important finding concerns the role of logic in philosophy education for children. The article suggests that logic, understood as a discipline that organizes correct thinking, can strengthen children’s reasoning abilities and intellectual order. Logical exercises may prepare the ground for more advanced forms of philosophical understanding in later stages of intellectual maturity. Thus, philosophy education in childhood should not be interpreted as the transfer of highly abstract philosophical doctrines; rather, it should be viewed as the cultivation of reflective capacities and intellectual discipline.
Conclusion: The article concludes that, according to Sadrian philosophical principles, full philosophical activity in its strict and complete sense is not attainable for immature children because advanced philosophical inquiry depends on intellectual maturity and developed rational capacities. Nevertheless, this limitation does not prevent the possibility of teaching philosophy to children in a preliminary and developmentally appropriate form. From the perspective of transcendent theosophy, education is fundamentally connected to the gradual perfection of the soul and the cultivation of intellectual capacities. Therefore, educational practices that encourage reflection, questioning, imagination, and logical reasoning can legitimately be regarded as forms of philosophical preparation. By using stories, practical examples, symbolic narratives, and age-appropriate logical exercises, educators can introduce children to the foundations of philosophical inquiry without forcing them into premature abstract theorization. Ultimately, the study demonstrates that philosophy for children can be defended within the framework of Sadrian philosophy when understood as a gradual process of intellectual and spiritual development. Such an interpretation remains faithful to the Sadrian emphasis on independent thinking, self-transformation, and the perfection of the human soul while also recognizing the cognitive characteristics and limitations of childhood.