E-commerce companies use dark patterns to manipulate customer decisions to survive in the crowded online market and make profit. Although some online customers are aware of the dark patterns, they cannot overcome such manipulations. Therefore, the purpose of this study is to identify and model the barriers to overcoming dark patterns using total interpretive structural modeling (TISM).,Barriers to overcoming dark patterns were identified from the extant literature and were validated by a panel of 18 domain experts. In the modeling phase, (...) TISM technique was used to identify the relationships between the barriers and assign priority to the barriers. Finally, the barriers were plotted and classified into three categories.,User unawareness, trust in brands and normalization of aggressive marketing were found to be the highest priority barriers. Whereas, designer bias, user fatigue, short-term user benefits and design complexity were identified as the most challenging barriers because they have least dependence over the other barriers.,Because TISM results are based on the opinion of domain experts, other statistical techniques could be applied for validation.,This study would educate online customers, while assisting online user communities and regulatory bodies to devise strategies to overcome dark patterns. Additionally, business managers could use the study’s findings to encourage designers to embrace ethical design methods as a competitive advantage.,This study contributes to the research as it is first of its kind to examine the link between dark pattern barriers. (shrink)

In the 21st century, talent is dynamic, with workplaces being defined by diverse sexual orientations. In this context, a quantitative approach through the lens of a bibliometric technique of citation and co‐citation analyses was applied to study 456 publications on the topic of the transgender workforce from 1988 to 2022, and a co‐word analysis was used to showcase a visual representation of the concept. This research unravels significant lines of output; for instance, it assessed the publication efficiency of authors, journals, (...) institutions, and nations. We obtained three clusters, which are: multilayered workplace discrimination against transgender employees, policies and practices to support transgender employees in the workplace, and the multi‐level impact of negative workplace experiences on transgender employees. Given the volume of literature, it is difficult for bibliometric analyses to unearth the entire knowledge structure of the concept. Therefore, this study attempts to understand the knowledge structure of the transgender workforce from a quantitative perspective. In addition, this study draws from and integrates disciplines like sociology, management, and psychology. Lastly, this research discusses how the concept has evolved over the decade. (shrink)

Millions of memes are created and shared every day on social media platforms. Memes are a great tool to spread humour. However, some people use it to target an individual or a group generating offensive content in a polite and sarcastic way. Lack of moderation of such memes spreads hatred and can lead to depression like psychological conditions. Many successful studies related to analysis of language such as sentiment analysis and analysis of images such as image classification have been performed. (...) However, most of these studies rely only upon either one of these components. As classifying meme is one problem which cannot be solved by relying upon only any one of these aspects, the present work identifies, addresses, and ensembles both the aspects for analyzing such data. In this research, we propose a solution to the problems in which the classification depends on more than one model. This paper proposes two different approaches to solve the problem of identifying hate memes. The first approach uses sentiment analysis based on image captioning and text written on the meme. The second approach is to combine features from different modalities. These approaches utilize a combination of glove, encoder-decoder, and OCR with Adamax optimizer deep learning algorithms. Facebook Challenge Hateful Meme Dataset is utilized which contains approximately 8500 meme images. Both the approaches are implemented on the live challenge competition by Facebook and predicted quite acceptable results. Both approaches are tested on the validation dataset, and results are found to be promising for both models. (shrink)

The present article focuses on the case of the 2012 hunger-strike of Palestinian prisoners in Israeli jails. We analyze the ethical dilemma involved in the way the Israeli medical community reacted to these hunger-strikes and the question of force feeding within the context of the fundamental dual-loyalty structure inherent in the Israeli Prison Services—system. We argue that the liberal perspective that focuses the discussion on the dilemma between the principle of individual autonomy and the sanctity of life tends to be (...) oblivious to the asymmetrical relation of power that characterizes the prison system and to the socio-political context in which hunger-strikes take place. Emphasizing hunger-strikes as political acts implies that health practitioners’ conducts cannot be analyzed only through the prism of clinical medical ethics. It requires a public health ethics’ approach, an approach that understands health in the context of the complex relationship between society, state, organizations, communities and individuals. The authors are both academics and volunteers in Physicians for Human Rights—Israel thus our analysis is based both on sociological and public health ethics principles and on the continuous work and advocacy for the right to health of prisoners. (shrink)

In this paper, I seek to explain Suhrawardī’s method of writing his allegories – how he draws upon his philosophical principles to construct forms and plots of his stories. To do so, I begin by delineating two key doctrines of his Illuminationist (Ishrāqī) ontology: the world of Forms (‘ālam al-muthul) and the discontinuous imaginal world (‘ālam al-mithāl al-munfaṣil). I provide an account of the history of these two doctrines and the nature of these two worlds, and then consider some of (...) their functions for, and effects on, Suhrawardī’s explanations and analyses. I will then deal with Suhrawardī’s allegories, pinpointing particular effects of the belief in the world of Forms and the imaginal world on his symbolisms and allegories. Distinguishing three main spiritual-mystical notions in Suhrawardī’s allegories, I elaborate upon the role of the above two doctrines in his construction of characters and fictional events, whereby I demystify certain symbols in these stories. I conclude that there is a close tie between Suhrawardī’s allegories and his philosophical doctrines. Thus, his spiritual doctrines are presented in a symbolic form in certain allegorical characters and adventures. The deployment of characteristics of the world of Forms and the imaginal world plays a central role here. (shrink)

The classic Arabic bibliographies ascribe to al-Farabi a treatise entitled Fi mahiyyat al-nafs (“On the Essence of the Soul”), of which no Arabic manuscript is known to exist. There is however a Hebrew text, translated from the Arabic by Zera[hudot]iah ben She'altiel [Hudot]en of Rome in 1284, which is ascribed to al-Farabi in all the manuscripts and which carries the title Ma'amar be-mahut ha-nefesh (“Treatise on the Essence of the Soul”). Since Steinschneider, this text is taken to be the translation (...) of al-Farabi's treatise lost in the original. In this paper I argue that the Ma'amar be-mahut ha-nefesh is not by al-Farabi: it is in vain that one looks in it for ideas characteristic to the Second Master, while the ideas expressed therein are incompatible with those of al-Farabi. I offer a study of Ma'amar be-mahut ha-nefesh, followed by an annotated translation into French. This is a “popular” Neoplatonic text, whose ideas are mostly very ordinary, but in part uncommon. It notably explains the emergence of forms in matter by positing the existence of a pneuma that by circulating around the body “brings forth” the vegetative and animal souls. The author also draws on an unusual notion called hemshel in Hebrew (a term probably translating the Arabic mithal, rendered as exemplum in Latin): the exemplum is said to become visible as a result of the pneuma's circular motion. The paper is followed by a short Note by Rémi Brague looking into the sources of the treatise. Brague concludes that the text cannot be assigned to any specific tradition. (shrink)

The phenomenological term “imaginal” was coined and introduced into the French language by Henry Corbin (1903-1978). Throughout his work, Corbin used the “imaginal” as his fundamental concept, as the very foundation of a Weltanschauung. Etymolo-gically, this new term was derived from the Latin phrase mundus imaginalis. As for its meaning, it is synonymous with several Persian and Arabic technical terms, such as alam al-mithal (the world of images, archetypical ideas), malakut (the subtle world of the souls), barzakh (interworld), hurqalya (...) (the world of the celestial Earth, of celestial corporeality), na-koja-abad (the land of nowhere). These technical terms taken from theosophical literature have a meaning very close to that of the term “imaginal.” They translate contemplative experience arising from the theophanic imagination or agent imagination (imaginatio vera). From the point of view of location, they designate the qualitative space of this imagination (mundus imaginalis). (shrink)

En el sufismo la experiencia visionaria (ru’ya) es uno de los principales métodos de conocimiento profundo de la realidad (ḥaqīqa). La visión verídica (ru’ya ṣadīqa) y la visión despierta (ru’ya fi-l yaqẓa) son las principales vías de acceso al mundo imaginal (‘ālam al-mithāl) y a la hermenéutica vital que se desprende de estas experiencias. Este trabajo recoge y analiza desde una perspectiva filosófica las principales experiencias visionarias de uno de los más importantes personajes de la ṭarīqa Tijāniyya, Aḥmad Tijāni, comparándolas (...) ambas con los planteamientos y vivencias de Muḥy al-dīn Ibn ‘Arabī sobre la experiencia visionaria. (shrink)

Qutb al-Din al-Shirazi's life spanned the last two thirds of the seventh/thirteenth centuries. A student of Nasir al-Din al-Tusi, he was involved in the revival of Peripatetic philosophy and science that occurred at Maraghah under his influence. He was significant as a transitional figure, combining Suhrawardi's Illuminative philosophy with the revived Avicennism of his teacher. His commentary on Suhrawardi's Philosophy of Illumination was the main vehicle through which this work was studied by later Iranian philosophers. He was also associated with (...) Ibn Arabi's most important student, Sadr al-Din al-Qunawi. ;Suhrawardi's Philosophy of Illumination contained a new "Science of Light", expressed largely in symbols, intended to provide a reformed basis for physics and metaphysics. Qutb al-Din frequently translated these views into Peripatetic terminology so as to make the relationships between the two systems clearer. Qutb al-Din's Pearly Crown is a popular account of philosophy, incorporating and elaborating much of Suhrawardi's philosophy but omitting or disguising the most controversial and esoteric aspects--especially those related to the World of Image, the Afterlife, and reincarnation. ;Qutb al-Din developed further the notion of the "World of Image." This "fourth world" served both philosophical and religious purposes. His ideas on reincarnation and the cyclical nature of time were especially distinctive and were developed beyond the views found in The Philosophy of Illumination. ;Also included in this dissertation are an annotated bibliography of Qutb al-Din's works and their known manuscripts and an edition and translation of his "Epistle Ascertaining the Reality of the World of Image" {Risalah fi Tahqiq )Alam al-Mithal}. (shrink)

The eastern Islamic concept of the imaginal realm, which explains how supra-sensory realities present themselves to imaginative perception, can enrich the imagination of film-philosophy. The imaginal realm, in Arabic ‘alam al-mithal, world of images, or ‘alam al-khayal, imaginative world, is part of a triadic ontology of sensible, imaginal, and intelligible realms. Diverging from roots shared with Western thought in the concept of the imaginative faculty, the Islamic imaginal realm is supra-individual and more real than matter. The imaginal realm is (...) a radically pro-image concept, affirming the importance of poetry, art, and images in motion. As developed by the Persian philosopher Sadr al-Dîn Muhammad al-Shîrâzî, known as Mullâ Sadrâ (1571–1640), the imaginal realm flows and intensifies, in a process philosophy we may fruitfully compare with Spinoza, Leibniz, and Whitehead. I sketch the genealogy of the imaginal realm and compare it to contemporary Western film-philosophy. I suggest how this transcendental concept can be made immanent. Finally, I draw from contemporary Muslim thinkers, such as Mohammed Arkoun, who ground a visionary collective politics in the imaginal realm. My central example, the documentary The Lebanese Rocket Society (2012) by Joana Hadjithomas and Khalil Joriege, exemplifies film's imaginal powers. (shrink)