Este artículo analiza la doctrina de la Ṭā’ifa Ŷazūliyya, una orden sufí populista y políticamente activa que dominó el misticismo marroquí a lo largo de todo el siglo xvi. Esta doctrina se centraba en el concepto de santidad paradig mática en el que confluían dos modelos diferentes de autoridad religiosa. El primer modelo vería la autoridad como una propiedad adquirida del šayj Sufi que mejor reproducía las características del Profeta. El segundo modelo veía la autoridad como una propiedad adscrita, la (...) gracia o baraka transmitida por nacimiento dentro del linaje del Profeta. En los escritos del šayj ŷazūlī ‛Abd Allāh al-Gazwānī ambos modelos de autoridad se consideran partes de la «herencia profética» reunidos por la doctrina de la «soberanía del imamato». En esta doctrina, el santo axial del sufismo marroquí a quien al-Ghazwānī llama Ŷaras o «campana» se yergue como sucesor del Profeta y primer intérprete del Islam. Adquirió de esta manera muchas de las cualidades del Imam Šī‛í y planteó serios peligros a los jefes políticos contemporáneos. (shrink)

There is a close relationship between Ashʿarism and Ḥanbalism since the emergence of Ashʿarism. However, they often conflicted with each other as they approached to religious matters from different perspectives. These conflicts were not only limited to theological discussions but also turned into social conflicts, which occasionally resulted with deaths. First massive events occurred in 429/1038 in Baghdād between Ashʿarites and Ḥanbalities. When Niẓām al-Mulk was appointed as vizier, the conflicts reached a peak. The apparent reason of the conflicts was (...) the theological controversy between these two sects. However, the rise of Ashʿarism, which was usually against Ḥanbalism, was the main reason of the social conflicts. Supports of the Ashʿarite thought by the leading statesmen of the era such as Niẓām al-Mulk and Ayyūbid sultans, and accusations of some Ashʿarite preachers about Ḥanbalities relying on this political support were also among the factors that led to these conflicts. Nevertheless, even if any accusation was not made, it occurred that the members of both sects resorted to violence in case of criticisms about their beliefs. This shows that the most important reason of the conflicts was sectarian fanaticism.Summary: Ashʿarism is the name of the sect that was formed around the ideas of Abū al-Ḥasan al-Ashʿarī. It is a continuation of Kullābism in terms of general thought system. Ashʿarism replaced Kullābism by the end of the 5th century of the Hijrah, and started to be called as an independent sect. It spread mostly among the Shāfiʿites and Mālikites in Iraq, Khurāsān, Damascus, Maghreb, and Yemen. When it was arrived to the last quarter of the 5th century, it became the common theological sect of most of Shāfiʿites and Mālikites. Bāqillānī (d. 403/1013), Ibn Fūrāk (d. 406/1015), and Abū Isḥāq al-Isfarāyīnī’s (d. 418/1027) efforts played an important role in rising of Ashʿarism in this period. In the following periods, contribution of the Seljuk vizier Niẓām al-Mulk (d. 485/1092) to Ashʿarism was massive by establishing the Niẓāmiyah Colleges to strengthen the Ashʿarites against the Hanafites in Khurāsān and against the Ḥanbalites in Baghdād. The Niẓāmiyah Colleges were donated by Niẓām al-Mulk to Shāfiʿite scholars for the mission of primarily limiting the influence Shīʿī thought. The condition of belonging to Shāfiʿites in waqfiyyah (endowment certificate) of the colleges provided some important advantages for Shāfiʿites and Ashʿarites. On the other hand, the Ayyūbids provided important contributions to Ashʿarites in the regions of Egypt, Damascus and Yemen. They worked for strengthening Ashʿarism during their ruling for two centuries. It was a state policy for the Ayyūbids to support Ashʿarism starting from the founder of the state, Ṣalāḥ al-Dīn al-Ayyūbī (d. 589/1193).This rapid rise of Ashʿarism led to a tense relationship between the Ashʿarites and the Ḥanbalites who became the most important representative of Aṣḥāb al-ḥadīth (people of the traditions of the Prophet) after the period of Miḥnah (period of religious persecution). Undoubtedly, the first respondents of these tense relations were Kullābite scholars. At the beginning of the 4th century of the Hijrah, Abū al-Ḥasan al-Ashʿarī became the natural inheritor of the Ḥanbalite reaction to the Kullābites. He conflicted with the Ḥanbalites because of his different approach on the debate regarding creation of the Qur’ān. Ḥanbalite reactions to Imam al-Ashʿarī continued after his death. When he died in Baghdād in 324/935, officials buried him secretly as they worried about Ḥanbalite attacks against his funeral. Hence, after his burial some Ḥanbalites tried to destroy his tomb several times. After Ashʿarī died, the first social events between the Ashʿarites and the Ḥanbalites took place in Iṣfahān, one of the most important cities of West Khurāsān, in the end of the 4th century of the Hijrah. The debate started around the question of whether the letters of the Qur’ān were created or uncreated between the Ḥanbalite scholar Ibn Mandah (d. 395/1005) and Ashʿarite scholar Abū Nuʿaym al-Iṣfahānī (d. 430/1038). This debate led to prolonged events between the supporters of these scholars. Abū Nuʿaym, saved his life from various attacks and finally he had to leave Iṣfahān.The tense relationships between the Ashʿarites and the Ḥanbalites reached the peak in the 5th century of the Hijrah. Many events occurred in Baghdād during this century. The discussion on interpretation of the revealed attributes of Allah turned into conflict between the two sides from time to time. The Ashʿarite scholars accused the Ḥanbalites with tashbih (affirming Allah’s similarity to humanity) and tajseem (anthropomorphism) by pointing at Abū Yaʿlā al-Farrā’s work titled Ibṭāl al-taʾwīl al-ṣifāt. The ʿAbbāsid caliphs generally supported the Ḥanbalites in this debate. For example, when al-Qāim bi-Amr Allāh re-published the famous declaration known as the Qādirī Creed in 433/1042, he proclaimed that rejection of the Ḥanbalite approach on the issue of the revealed attributes of Allah would be regarded as a cause of blasphemy. The paper was read in a meeting where several scholars from various sects were present. It was signed firstly by Ashʿarite scholar Abū al-Ḥasan ʿAli ibn ʿUmar al-Qazwīnī (d. 442/1051). However, he was one who had criticized Ibṭāl al-taʾwīl al-ṣifāt in 429/1038, which caused conflicts in society at that time. This shift in his position is remarkable as it shows that the declaration was primarily response to him.In the middle of the 5th century of the Hijrah, Ashʿarite scholar al-Khatīb al-Baghdādī (d. 463/1071) became a victim of the tension between the Ashʿarites and Ḥanbalites. Khatīb had protection of vizier Ibn al-Muslima and under his protection he lectured on Hadith in the Mansur Mosque. However, after the death of the vizier, he was subjected to harassment of the Ḥanbalites because of some expressions in his work titled Tarīkh Baghdād. So much so that he began to worry about his life, thus he had to leave Baghdād and went to Damascus in 451/1059.The tense relations between the Ashʿarites and the Ḥanbalites reached the summit in the period of Niẓām al-Mulk who was the vizier of Seljuk Empire. In fact, some events resulted with deaths. For example, in the events of 469/1076, which lasted years, the Ḥanbalites attacked Ashʿarite scholar Abū Naṣr ibn ʿAbd al-Karīm al-Qushayrī (d. 514/1120) who accused them with tashbeeh and tajseem. As a result, around twenty people died during these events. The gradual rise of the Ashʿarite thought with the support of Niẓām al-Mulk and abusive discourses of some Ashʿarite scholars who relied on this support can be mentioned among the basic reasons of the events at that time.After the death of Niẓām al-Mulk in 485/1092, for a long time there was no serious event between the Ashʿarites and the Ḥanbalites. In the middle of the 6th/12th century, the relations started to become tense again in the regions of Egypt, Damascus, and Yemen under the Ayyūbid dynasty. In addition to these places, various events occurred in Khurāsān region, in cities such as Marw. Nevertheless, unlike some previous events, the current tensions were not against a whole sect but only targeted some individual scholars. Moreover, unlike the previous periods, oppressed and victimized people were mostly Ḥanbalite scholars this time. No serious events took place between two sects after this period. Therefore, it can be said that their struggle to dominate society led to the above-mentioned events. (shrink)

The II. constitutional period is a period of renewal in many areas. Political, social and educational changes also had influences in the field of religious education. One of the examples of these changes is the ʻAmelī I҆lmiḥal textbook written by Halim Sabit (DOD. 1946) in five volumes for both teachers and student. This study particularly aims to assess this textbook in terms of religious education. Accordingly, the following questions are addressed: “What are the topics covered in the ilmihal books written (...) for students and teachers? Is the content of the subjects taught appropriate for the religious education? Which methods, techniques, and essential matters are discussed in the ilmihal books for teachers? As having first grade elementary school textbooks for both teachers and students, the research is made just based on these books. Data were collected through the examination of the document, and the texts in Ottoman Turkish were transcribed into Turkish. Content analysis method was used in the analysis of the data. By examining both books, this study shows that belief, worship, and social issues were taught, and prayers and sūras were addressed as need to be memorized knowledge in the book. The books included inappropriate contents for first grade children regarding the belief issues such as fear of Allah, hell, and the hereafter. Summary: Education I҅lmiḥal, occupies an important place in the history of Islamic religious education. According to the religion of both adults and children to learn the principles of faith and worship, it is aimed to shape the daily life. In this context, for example, during the Ottoman period, In the period of II. Mahmut, boys were required to attend the primary school. Thus, it was ensured that children could learn I҅lmiḥal and Islamic sharia properly. Children are taught alif ba for Qurʾān readings in primary schools, as simple as required by religious duties, writing skills have been acquired and the four processing rules are memorized. The II. constitutional period is a period of renewal in many areas. Extreme innovative thinking is also reflected in education. Especially after the Balkan wars, the idea that the collapsing state would be saved through education was dominant. For the first time, a higher education institution for girls and a kindergarten for young children were opened. By recognizing the importance of pedagogy knowledge in teaching, the students have switched to a system where they can search for observation and experiment. Innovations in educational methods have started to be seen. It was seriously opposed to memorization, and the question and answer was seen as old methods. Instead, it was proposed to use sightseeing observation and discovery. Political, social and educational changes are also reflected in the field of religious education. As a reflection of the newly introduced methods, there have been changes in the ʻAmelī I҆lmiḥal books prepared for children. One of the examples of this is the ʻAmelī ʻIlmiḥal textbook, which was written by Halim Sabit in five volumes. This ʻAmelī I҆lmiḥal was prepared in 5 volumes for teachers and students.The main purpose of this study is to evaluate ʻAmelī I҆lmiḥal textbook in terms of religious education This study particularly aims to assess this textbook in terms of reigious education. Accordingly, the following questions are addressed: “What are the topics covered in the ilmihal books written for students and teachers? Is the content of the subjects taught appropriate for the religious education? Which methods, techniques, and essential matters are discussed in the ilmihal books for teachers? As having first grade elementary school textbooks for both teachers and students, the research is made just based on these books. Data were collected through the examination of the document, and the texts in Ottoman Turkish were transcribed into Turkish. The textbook prepared for the students of the first year consists of 21 boards/sheets. The sentences are quite self and short. The contents of the board/sheet are well suited to be discussed and explained. There are no headlines on the boards/sheets. The language of text is Ottoman. It is possible to express the topics covered in the book under the following themes:Prayer and Sūras: Basmala, Kalima Tawḥīd, Kalima Shahāda, Fātiḥa, Subḥana Rabbiyal Aʿala, Subhana rabbiyal ʿAẓim, As-salāmu ʿalaykum va Raḥmatullah, Taḥiyyat, Salawat Sharif, Iḥlas, Kawthar, Subḥanaka Prayer, Qunut Prayers.Faith Issues: Allāh, the fear of Allāh, thanks to Allāh, the Qurʾān, Prophets, Prophet Muḥammad, The Hereafter, Heaven Hell, Angels.ʿIbādat Issues: Zakāt, Ablution, Prayer, Adhān, worship in General (Salāt, Ṣawm, Zakāt, Ḥajj)Social Issues: Friendship, affection for minors, affection for parents, Muslims are Brother, human love, respect for the elderly, respect for scholars.The textbook prepared for the teachers of the first year; consists of 21 pages, 69 pages and Ottoman. As the students do not include the topics in the textbook, it is appropriate to mention the names of the subjects in the textbook of the teacher:1. Subject: Memorization of the Word of Tawḥīd and word of Shahāda; 2. Topic: Raising ideas about the nation in children; 3. Subject: The adjectives of Allāh Almighty; 4. Subject: Love of Allāh; 5. Subject: Angels; 6. Subject: The Divine Books; 7. Subject: Prophets 8. Subject: The Hereafter; 9. Subject: Thank Allāh; 10. Subject: Repentance; 11. Topic: Protecting the language from bad words and threats; 12. Subject: Zakāt and charity; 13. Subject: Riya҆ and his goodness engrave; 14. Subject: Love to the prophet Muḥammad; 15. Subject: Parental love; 16. Subject: The brotherhood of Islam; Subject: Human love; 18. Subject: Ablution; Subject: Prayer; 20. Subject: Respect for the elderly; 21. Subject: Love to ʿulamāʾ; 22. Subject: Fear of Allāh.Halim Sabit also gave information about the methods and techniques to be used in the course and emphasized that the teacher told his / her not by looking at the book. He thought it would be only influence the student in this way. It is recommended to use the appropriate language for the child, to make an introduction in the subjects that will be learned in the new subjects and to draw attention to the subject and to teach the subject gradually. An important advice is the knowledge that the teacher wants him / her to do in the long-term memory in the present sense. The teacher must repeat a subject several times while teaching a subject, and should not immediately remind a student of forgotten subjects, talk to a student and has finded to him. A subject should not be passed without being thoroughly understood, and the classroom needs to be opened by the teacher in order not to forget the learned subjects. The first fifteen minutes of each course should be reserved for the repetition of previously learned subjects. Content analysis method was used in the analysis of the data. By examining both books, this study shows that belief, worship, and social issues were taught, and prayers and sūras were addressed as need to be memorized knowledge in the book. The books included inappropriate contents for first grade children regarding the belief issues such as fear of Allah, hell, and the hereafter. (shrink)

Isma‘īl b. ‘Ali, who is referred to as Abū Sa‘d as-Sammān, was born in Ray, Iran, between 981 and 983 and he devoted most of his life to educational travels, especially for hadith and he returned to his city of birth towards the end of his life and died there in 1053. Isma‘īl b. ‘Ali is well-known with the name of as- Sammān, meaning butter trader, because of he was grew up in a family of butter traders. The movables and (...) real estates in his inheretence show that he belongs to a wealthy family. As-Sammān, who seems to be in the twelfth generation of Muʻtazilite tradition, approve the thoughts of Abū Hāshim al-Jubbā’ī (ö. 321/933) and Abu'l-Ḥusayn al-Baṣrī (ö. 436/1044) and he was accepted as the leader of the Muʻtazila in his own period. He had education from scholars such as Abū Tāhir al-Muḫallis, Ibn Abū Nasr at-Tamīmī and Abkasī (ö. 405/1014-15) in the discipline of hadith. As-Sammān, was an authoritative figure both in the fiqh of Hanafi and disagreements between thoughts of Hanafism and Shafi'ism as well as in the fiqh of Zaydism. In addition, he educated himself in the topic of Qur’anic recitation, scholars of narrators, genealogy, law of inheritence and arithmetic. Among the works of as-Sammān, who are stated as many, only one record seem to be extant until today: “Kitāb al-Muvāfaqa bayn ahl al-bayt wa's-sahāba wa mā ravāhu kullu farīqin fī haqq al-āḫar”, which was written to point out the fondness and respect between the first three caliphs and ‘Ali. Thus, it is not possible for us to have a detailed knowledge about his thoughts in kalam and fiqh. However, Ibn al-‘Adīm (ö. 660/1262) gives us some ideas about thoughts of al-Sammān through his will narrates in his “Bughyat aṭ-Ṭalab fī tārīḫi Ḥalab”. As-Sammān states that his thoughts of kalam and fiqh are formed on the school of Ahl al-‘adl wa't-tawḥīd, in particular parallel with Muʻtazila-Zaydiyya and he designed his will, which he gave about two years before his death, according to the Muʻtazilite theological paradigm. In this context, according to as-Sammān, Allah is one and eternal. Attributes of Allah such as Power, Knowledge, Life, Hearing, Sight and Wealth are by virtue of His essence. Allah does not resemble anything, nor a body or an accident. All actions of Allah are good, and He never do evil. Allah does not wish for a sin nor have any consent to sin. Allah does not test people with what they cannot afford. Allah does not oppress people nor punish anyone with no justice. Allah is faithful to his promise that he will reward people who are good and will punish people who do evil. Voluntarily actions are created by people themselves. Revelation regarding the doomsday and the hereafter are true. Also, worships performed by the living on behalf of the dead such as hajj, ‘umrah, charity, reciting the the Qur'an and visiting the graves of them are useful for the dead. Repentance which is the forgiveness of sins is the decisiveness of not to commit it again with regret. As-Sammān has been criticized because of his Muʻtazilite thoughts, but his credibility, his intellectual effort and his abilities have been appreciated even by his opponents. The combative and dynamic nature of his life was reflected in his will are analysed in this work and it is concluded that he expressed his thoughts on belief and deeds in his will as a true Mu‘tazilite manifesto. (shrink)

Blockchain is an open digital ledger technology that has the capability of significantly altering the way that people operations operate in organizations. This research takes a first step in proposing several ways in which the blockchain technology can be used to improve current organizational practices, while also considering the ethical implications. Specifically, the paper examines the role that blockchain technology plays in three primary areas of people operations: entry to the organization, intraorganizational processes, and exit. In each section, the paper (...) reviews the ethical implications from the lenses of virtue ethics, utilitarianism, deontology and contractarianism. The paper concludes that in whole the implementation of blockchain technology in people operations processes can create a more ethical work environment. However, careful implementation is necessary and requires extensive examination of ethical implications in advance. (shrink)

Ethical leadership matters in the context of organizational change due to the need for followers to trust the integrity of their leaders. Yet, there have been no studies investigating ethical leadership and organizational change. To fill this gap, we introduce a model of the moderating role of involvement in change. Organizational change and involvement in change are proposed as context-level moderators in the relationships of ethical leadership and work-related attitudes and performance. We employ a sample of 199 supervisor–subordinate pairs from (...) a wide variety of organizations. Results support a three-way interaction (ethical leadership, organizational change, and involvement in change) for performance and OCBs. Our results have important implications for organizational change since ethical leadership appears to complement follower involvement when change is happening. (shrink)

This important and comprehensive work of 18th-century Islamic religious thought written in Arabic by a pre-eminent South Asian scholar provides an extensive and detailed picture of Muslim theology and interpretive strategies on the eve of the modern period.

The meaning of a science rooted in the sacred, its contrast to modern science and its pertinence to us today.

Refusing consent to organ donation remains unacceptably high, and improving consent rates from family or next-of-kin is an important step to procuring more organs for solid organ transplantation in countries where this approval is sought. We have thus far failed to translate fully our limited understanding of why families refuse permission into successful strategies targeting consent in the setting of deceased organ donation, primarily because our interventions fail to target underlying cognitive obstacles. Novel interventions to overcome these hurdles, incorporating an (...) understanding of cognitive psychology and behavioral change therapy, may be beneficial. One potential intervention is to use the concept of nudge theory, where decision-making is influenced by encouraging positive reinforcement and indirect suggestion. Purposefully nudging families to given consent for organ donation by understanding, and then overcoming, their inherent cognitive biases is novel but also controversial. This article explores the roles of relatives in decisions about organ donation, how nudge theory translates to organ donation and discusses the arguments for and against its application. (shrink)

Background: Job satisfaction is largely associated with organizational aspects, including improved working environments, worker’s well-being and more effective performance. There are many definitions regarding job satisfaction in the existing scholarly literature: it can be expressed as a positive emotional state, a positive impact of job-related experiences on individuals, and employees’ perceptions regarding their jobs. Aims: No reliable scales in Arabic language to assess job satisfaction in the sports and physical education field exist.This study aimed to trans-culturally adapt and validate the (...) Pepe’s “Teacher Job Satisfaction Scale” 9 items (TJSS-9), creating the “Teacher of Physical Education Job Satisfaction Inventory” (TPEJSI) in Arabic language. This scale was administered to a Tunisian population of sports and physical education teachers and analyzed according to the Pepe’s theoretical model.. More in detail, this investigation systematically tested its factor structure, in terms of internal consistency/reliability, predictive validity, sensitivity and convergent validity. Methods: A total of 417 Tunisian teachers of sports and physical education participated voluntarily in this study. The sample comprised of 258 males and of 159 females. More in detail, 189 were teachers teaching in primary schools of physical education, 105 teaching in secondary schools, and 123 were university teachers. Both exploratory (EFA) and confirmatory (CFA) factor analyses were performed on random-split halves of the sample. Results: The three-dimensional alpha coefficients of the TPEJSI were all greater than 0.80: for satisfaction with colleagues, alpha was 0.865; for satisfaction with parents, alpha was 0.856 and for satisfaction with students alpha was 0.860. The CFA fit indices were satisfactory. Conclusions: Given the good EFA factor loadings, the CFA fit indices, the correlation matrix, the sensitivity analysis, the convergent validity and the excellent internal consistency, it can be concluded that the TPEJSI is a good psychometric tool that can be used to quantitatively assess the job satisfaction level among teachers of sports and physical education in the Arabic-speaking world. (shrink)

Literature in the area of innovation systems (IS) has been growing in importance and the IS approach has become well established. It is widely used in North America, Western Europe and Scandinavia, both in academic contexts and also as a framework or tool for policymaking. This paper examines work by sociologists, historians and others who have attempted to provide new insights into the nature of technology, in order to determine how the new sociology of technology literature—particularly social construction of technology (...) methodologies—can contribute to, and unpack the study of innovation system. (shrink)

Since its introduction in the 1980s, use of the innovation systems conceptual approach has been growing, particularly on the part of national governments including, recently, the Hong Kong Government. In 2004, the Hong Kong Government set forth a ‘‘new strategy’’ for innovation and technology policy making. Because it marked a significant break from the past, it was necessary to convince a wider audience to accept this new strategy, a strategy that included the IS conceptual approach. Adopting a science and technology (...) studies perspective, I show how the IS conceptual approach is being used as a rhetorical resource by the Hong Kong Government in its innovation and technology policy making in an effort to persuade its perceived audience of the efficacy of its new strategy for its policies—policies that are in fact unrelated to the basic precepts of the IS conceptual approach. The case provides a cautionary tale in the ways in which policy makers transform scholarly work and scientific discovery into rhetorical instruments in support of a political agenda. (shrink)

"The most comprehensive and intelligent treatment of [religious ecology]....Nasr is one of the major intellects of our day."--Huston Smith, University of California, Berkeley.

The current ecological crisis is a matter of urgent global concern, with solutions being sought on many fronts. In this book, Seyyed Hossein Nasr argues that the devastation of our world has been exacerbated, if not actually caused, by the reductionist view of nature that has been advanced by modern secular science. What is needed, he believes, is the recovery of the truth to which the great, enduring religions all attest; namely that nature is sacred. Nasr traces the (...) historical process through which Western civilization moved away from the idea of nature as sacred and embraced a world view which sees humans as alienated from nature and nature itself as a machine to be dominated and manipulated by humans. His goal is to negate the totalitarian claims of modern science and to re-open the way to the religious view of the order of nature, developed over centuries in the cosmologies and sacred sciences of the great traditions. Each tradition, Nasr shows, has a wealth of knowledge and experience concerning the order of nature. The resuscitation of this knowledge, he argues, would allow religions all over the globe to enrich each other and cooperate to heal the wounds inflicted upon the Earth. (shrink)

This volume gathers together the numerous essays by the Iranian metaphysician and ontologist, Seyyed Hossein Nasr, on Islamic philosophers and the intricate ...

Background: Moral distress is a growing problem for healthcare professionals that may lead to dissatisfaction, resignation, or occupational burnout if left unattended, and nurses experience different levels of this phenomenon. Objectives: This study aims to investigate the factor structure of the Persian version of the Moral Distress Scale–Revised in intensive care and general nurses. Research design: This methodological research was conducted with 771 nurses from eight hospitals in the Mazandaran Province of Iran in 2017. Participants completed the Moral Distress Scale–Revised, (...) data collected, and factor structure assessed using the construct, convergent, and divergent validity methods. The reliability of the scale was assessed using internal consistency (Cronbach’s alpha, Theta, and McDonald’s omega coefficients) and construct reliability. Ethical considerations: This study was approved by the Ethics Committee of Mazandaran University of Medical Sciences. Findings: The exploratory factor analysis ( N = 380) showed that the Moral Distress Scale–Revised has five factors: lack of professional competence at work, ignoring ethical issues and patient conditions, futile care, carrying out the physician’s orders without question and unsafe care, and providing care under personal and organizational pressures, which explained 56.62% of the overall variance. The confirmatory factor analysis ( N = 391) supported the five-factor solution and the second-order latent factor model. The first-order model did not show a favorable convergent and divergent validity. Ultimately, the Moral Distress Scale–Revised was found to have a favorable internal consistency and construct reliability. Discussion and conclusion: The Moral Distress Scale–Revised was found to be a multidimensional construct. The data obtained confirmed the hypothesis of the factor structure model with a latent second-order variable. Since the convergent and divergent validity of the scale were not confirmed in this study, further assessment is necessary in future studies. (shrink)

Conceptins of nature and methods used for its study by the Ikwan al-Safa; al-Biruni, and Ibn Sina. Bibliography: p. 287.308. Includes index.

Accession Number: ATLA0001712108; Hosting Book Page Citation: p 71-86.; Language(s): English; General Note: Bibliography: p 86.; Rev from an article in The Islamic quarterly.; Issued by ATLA: 20130825; Publication Type: Essay.

Purpose This study aims to understand how fake news can cause an impact on consumer behavioral intentions in today’s era when fake news is prevalent and common. Brands have not only faced reputational losses but also got a dip in their share prices and sales, which affected their financial standing. Hence, it is significant for brands to understand the impact of fake news on behavioral intentions and to strategize to manage the impact. Design/methodology/approach This study uses several branding and marketing (...) concepts such as brand experience, brand trust, brand credibility, consumer behavioral intentions along with variables suggested by Elaboration Likelihood Model and Heuristic Systematic Model such as personal relevance/involvement. For fake news, news truthfulness, news credibility and source credibility are used. Findings The results of this study shows that positive brand experience, brand trust, brand credibility help in creating positive behavioral intentions for brands. This study shows that brands focusing on providing positive brand experience have a stronger brand trust and credibility and are affected less by fake news than those brands which do not emphasize on these factors. Practical implications This paper can assist brand managers in understanding the impact fake news can have on behavioral intentions of consumers. The managers can strategize such that the fake news affects their brands the least. Originality/value The authors in this paper attempt to fill in the gap in literature, which is to study how the fake news impacts the brands considering the credibility, trust and experience they establish with their customers. The existing literature discusses the generation and dissemination of fake news on social media and its impact on political scenarios and personalities. Also, studies explain the impact of fake news on the financial position of brands, but marketing facets are not tested empirically. (shrink)

Knowledge and its desacralization --What is tradition? -- The rediscovery of the sacred : the revival of tradition -- Scientia sacra -- Man, pontifical and Promethean -- The cosmos as theophany -- Eternity and the temporal order -- Traditional art as fountain of knowledge and grace -- Principal knowledge and the multiplicity of sacred forms -- Knowledge of the sacred as deliverance.

Museums’ structures, spaces, and exhibits are understood as semiotic resources that make spatial texts that communicate a discourse defined by the authorities of the museum or its curators. The current study follows a social-semiotic approach in analyzing the spatial discourse of the Children’s Museum in Amman. It demonstrates that interpersonal meanings are semiotically communicated to children visitors in the Museum by firstly establishing a “comfort-zone” and secondly by aligning children visitors into groups with shared qualities, attitudes, and dispositions of affiliation (...) and solidarity, and thirdly by providing abstract and material representations of the real world that encompasses participants, processes, events, and places. These interpersonal meanings produce a pedagogical discourse that semiotically addresses Jordan’s energy and water challenges, and that can “charge” the Museum’s role as a “Bonding Icon” that stands for shared communal ideals that Jordanians might identify with, or rally around. (shrink)

This is the second volume in a projected five-volume work covering the full expanse of Persian philosophical thought from the Zoroastrianism of the pre-Christian era up to the present day. Volume II is devoted entirely to the work of the Isma'ili and Hermetic-Pythagorean philosophers.

This abstract is based on materials collected and analyzed during the project “Violence against Women in Tajikistan” which was implemented during 1999–2000. The project was completed with methodological and financial support of the World Health Organization (WHO), UNDP, and the Swiss Agency for Development and Cooperation. Results of this project were presented in a national conference on Violence Against Women in Tajikistan” 29–30, March 2001 in Dushanbe, Tajikistan.

2024 International Conference on Language Research and Communication (ICLRC 2024) held September 20-22, 2024 in Kuala Lumpur, Malaysia. It is a tremendous honor for the CambridgeInnovation Center (Singapore) to serve as the collaborative institution to enhance collaboration and mutually develop for being an international platform. ICLRC 2024 focuses on high quality presentations and papers that address contemporary issues on fundamental research leading to new methods, or adaptation of existing methods for new applications related to the topics of language studies and (...) cultural communication. It aims to deliveran outstanding global forum for academics, researchers, scientists, engineers, students in the worldto link up, exchange information and discussion. The conference has 6 keynote speeches and 9 invited speeches in total, and it has drawn about 120 delegates from 9 countries (China, India, Canada, United Kingdom, United States, Singapore, Malaysia, Australia, Philippines). The conference comprised a diverse spectrum of highly technical presentations by keynote and invited speaker sessions and authors of submitted papers. We are pleased to present the SHS Web of Conferences of the ICLRC 2024 and we sincerely hope that all participants and interested readers would be benefited from this proceedings. We want toexpress our heartfelt appreciation to our contributors, sponsors, colleagues and associations thahelped make this conference successful. We’d also want to thank everyone on the committees and editorial board for the assistance and feedback. We expect this conference would encourage future language studies and cultural communication research, We look forward to seeing all of you at the next ICLRC. (shrink)