A Comparative Study of Allameh Tabatabaei’s and Aristotle’s Perspectives on Sex Education and Their Applicability to the Educational System: Presenting a Proposed Model

Abstract

This study aimed to explain and compare Allameh Tabatabaei’s and Aristotle’s perspectives on the foundations, objectives, and methods of sex education and to develop an applicable model for an Islamic educational system. This fundamental-applied study adopted a qualitative, theoretical, analytical, and comparative design. Data were collected through documentary and library research involving the purposive examination of primary philosophical, exegetical, ethical, and educational works by Allameh Tabatabaei and Aristotle. Texts related to human nature, reason, sexual desire, modesty, chastity, virtue, moderation, happiness, family, and education were selected. The data were analyzed through qualitative content analysis, conceptual analysis, and thematic analysis. The analytical process included open, axial, and selective coding, followed by the organization of basic, organizing, and overarching themes. The analysis generated 50 open codes, 10 axial codes, 6 main categories, and one core category. Both thinkers regarded sexual desire as natural and educable and emphasized reason, family, gradual instruction, developmental appropriateness, self-restraint, and avoidance of excess and deficiency. In Allameh Tabatabaei’s thought, human nature, chastity, modesty, human dignity, religious guidance, family, and proximity to God constituted the principal foundations of sex education. In Aristotle’s philosophy, virtue, moderation, practical reason, habituation, education of the will, and human flourishing occupied central positions. The core category was identified as “virtue-oriented, chastity-centered, and developmentally responsive sex education.” The proposed model was organized around anthropological, ethical, and teleological foundations, developmental and preventive principles, educational methods, environmental supervision, and complementary cooperation among the family, school, and society. Sex education should be understood as a comprehensive, gradual, ethical, and character-forming process rather than merely the transmission of biological information. Its effectiveness depends on the integration of guided awareness, virtue cultivation, self-regulation, environmental protection, and institutional collaboration. The proposed model can provide a theoretical basis for policymaking, curriculum development, teacher education, school counseling, and sex education programs within Islamic educational systems.