Yaser Hashemi, Ahmad Valiee, Mohammad Javad Asghari
Atheists have long advanced arguments against the existence of God, challenging the claims of theists. Among these, John L. Schellenberg has proposed an argument known as “divine hiddenness,” which has garnered significant attention from philosophers of religion. Therefore, the subject of this paper is to critique and examine this argument based on the ontological foundations of Avicenna, one of the greatest theist philosophers and prominent figures in Islamic philosophy. The methodology of this article is descriptive-analytical, based on an ontological examination of the rational possibility of connection and the occurrence of connection with the transcendent through religious and mystical experiences. Through a careful examination, it will be demonstrated that Avicenna’s ontological foundations not only support the possibility of relational experiences with the divine but also, when considered within the framework of logical argumentation and the epistemological certainty of mutawātirāt (mass-transmitted hadith), establish the reliability and certainty of such transcendent relations. Consequently, the argument from divine hiddenness—and by extension, atheism—is effectively refuted.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Yavuz Aslan, Orhan Koçak, Aysel Basmacı Kaya
et al.
Purpose: University students often face psychological challenges, particularly loneliness and hopelessness, which are exacerbated by factors such as limited social interactions, economic uncertainty, lack of employment opportunities, and the increasing prevalence of online education. This study aims to investigate the relationships among perceived friend social support, loneliness, life satisfaction, and the sub-dimensions of hopelessness, which are positive feelings about the future and loss of motivation. Design/methodology/approach: This cross-sectional quantitative study was conducted with 420 university students who completed a series of self-reported measures, including the Multidimensional Perceived Social Support Scale, the UCLA Loneliness Scale, the Satisfaction with Life Scale, and the Beck Hopelessness Scale. Findings: The findings revealed that perceived friend social support was positively associated with life satisfaction and positive future feelings and negatively associated with loneliness and loss of motivation. Both loneliness and life satisfaction individually and serially mediated the relationships between social support and the dimensions of hopelessness. Conclusion: These results highlight the crucial role of friend-based social support in alleviating loneliness and improving life satisfaction, thereby fostering optimism and preventing motivational decline among students. The findings provide valuable insights for designing interventions to enhance emotional well-being and psychological resilience among university populations.
AimThis research sought to identify the association between sports participation and resilience in children and adolescents as a means to enhance mental health.MethodsA comprehensive survey was carried out, encompassing primary, middle, and high school students from chosen educational institutions. The analytical sample comprised 67,281 students of school age. Sports participation and resilience were evaluated using validated assessment tools, while relevant covariates, such as sex and school grade, were assessed through self-reported questionnaires. Generalized Linear Models were applied to ascertain the association between sports participation and resilience for the entire sample, and separately for subgroups divided by gender or school grade, after controlling for covariates.ResultsAmong the 67,281 school students, males constituted 51.9% of the sample. Approximately 47.1% of the entire sample reported no sports participation, and the average resilience score was 24.7. The regression model analysis revealed that, in the entire sample, increased in sports participation was linked to higher resilience scores (odds ratio [OR] for 1–3 times per month: 1.20, 95%CI: 1.16–1.24; OR for 1–2 times per week: 1.38, 95%CI: 1.33–1.43; OR for 3 times or more per week: 1.72, 95%CI: 1.65–1.79). Analyses stratified by gender and school grade indicated that sports participation was consistently associated with greater resilience.ConclusionThis study provides cross-sectional evidence supporting the positive association between sports participation and the resilience of children and adolescents, underscoring the potential of encouraging sports participation as a strategy for promoting mental health resilience. The findings presented herein should be subject to further confirmation or refutation in future research endeavors.
Towards the end of the 20th century, the word “solidarity” became one of the most important and famous words, not only in the sphere of Euro–Atlantic civilization but the word was also readily used in political milieus. In the religious sphere, and especially in the Judeo–Christian tradition, the anthropological, ethical as well as biblical sense of this important concept was emphasized. This sense was recalled in the postulate: Bear one another’s burdens. Never one against the other, but always one and the other, one together with the other. In this day and age, solidarity as a source of inter-human hope poses a real challenge and task for us because we are experiencing such great migrations of people who—for a variety of reasons, frequently very painful ones, and among them the devastating ravages of war—leave behind their places of residence and go into exile. In my study, I will try to show how, in the contemporary world of philosophy and socio-political changes, a modern sense of the concept of “solidarity” has been generated. In order to achieve this goal, I will refer to the anthropological and ethical thoughts of two Polish philosophers—Karol Wojtyła and Józef Tischner. It was these two thinkers who introduced us to the contemporary school of solidarity, reminding us that the fulfillment of solidarity still lies ahead of us.
In this paper, I argue for an Afro-communitarian account of personhood that considers the value of complementarity as a necessary part of human existence. The reason for conceptualizing personhood as a complementary enterprise is to dispel the understanding of gender that sustains gender inequality. I aim to explore the logic that characterizes complementary personhood as a specific kind of Afro-communitarian personhood that can account for gender complementarity. I argue that the universalized idea of patriarchy and gender, as construed within Western feminist theorizing, cannot account for every society as these concepts differ from culture to culture. In this paper, I use complementary personhood as a lens through which a fluid understanding of gender and gender relations can be drawn against the backdrop of the hierarchy and binary opposition that undergird most Western interrogations of the concepts of gender and patriarchy. To do so, I present an overview of what complementary personhood entails. The preceding elucidation would become the basis for understanding the Afro-centric notion of gender relation. I then tease out an Afro-centric triangle of gender relations using the Ezumezu logical system as its background logic.
Jade Cristine Trindade Martins, Carlos Barbosa Alves de Souza
O ensino de mando para pessoas com Transtorno do Espectro Autista (TEA) tem sido tema frequente de investigações analítico-comportamentais. Algumas revisões conceituais e sistemáticas sobre o ensino de mando foram realizadas, mas elas apresentam limitações que o presente estudo buscou superar. A presente revisão sistemática analisou estudos experimentais sobre o ensino de mandos para pessoas com TEA buscando identificar: (a) características dos participantes, ambientes experimentais, variáveis independente (VI) e dependente (VD), e resultados obtidos; e (b) investigar possíveis relações entre as categorias analisadas. Uma busca nas bases de dados SCOPUS, Web of Science e PUBMED utilizando o termo “mand*”, combinado com os termos “autism”, “developmental disabilit*” ou “intellectual disabilit*”, resultou, após a aplicação dos critérios de inclusão/exclusão, na identificação de 176 artigos publicados até setembro de 2020. A maioria dos estudos foi realizada em escolas, com crianças com repertório verbal pré-existente. As VIS e VDS mais comuns foram reforçamento diferencial e fornecimento de ajuda e manipulação da operação motivadora para o ensino de mando por item/informação, e treino de comunicação funcional para redução de comportamentos-problema. A maioria dos procedimentos de ensino mostrou-se pelo menos parcialmente eficaz para todas as VDS avaliadas, sendo importante a realização de análises mais detalhadas da variação desses resultados com relação aos repertórios pré-intervenções dos participantes. Sugere-se a necessidade de mais investigações com pessoas com comportamento verbal ausente ou limitado, e em jovens e adultos com TEA.
In his commentary on the Letter to the Hebrews (cap. IV), St. Thomas considers the rest of God after the work of creation (see Gen 2:2), treating it not as a deistic withdrawal of the Creator, but a productive quiescence. According to the Biblical Thomism, God’s action is not something abstract for us, but constitutes the principle – exemplar – of Christian action. Therefore this paper will firstly present multiple senses of the rest (triplex requies) of created beings, then the correct understanding of God’s action during creatio continua, in order to reflect on what the Christian’s “restful” life consists in. St. Paul urged the disciples of Christ “to be restful” (ut quieti sitis, cf. 1 Thess 4:11).
The Arbaeen Religious Event, one of the world's largest tourism events, contains immaterial beliefs that have created such a movement in the world and are not based solely on a limited material view. The aim of this study was to investigate the identification of the esoteric truth of the tourist's spiritual perception in the development of religious tourism of the Arbaeen event, in a qualitative manner and in the method of description and analysis. This research was conducted by semi-structured interview with twenty-nine tourists who have attended the Arbaeen event at least once, during the summer of 1398. The results of the research indicate that the esoteric and inner truth of the tourist's existence refers to the feeling of being close to the Creator of the universe, the feeling of connection and closeness, the feeling of peace, the feeling of high human values and the feeling of returning to oneself and the lost inner self.Therefore, the spiritual perception of the tourist is a key element in the formation of such a religious cloud that requires a deeper look at the qualitative development of the Arbaeen religious event cloud.
Abstract
This study aims to uncover the meaning of Self-Acceptance of mothers who live below the poverty line. With informants 10 mothers living below the poverty line in the province of D.I Yogyakarta, this study is a qualitative-phenomenological. Data was collected through FGD and interviews and analyzed inductively. The results showed that mothers living below the poverty line in the province of D.I Yogyakarta had different definitions of Self-Acceptance. Even so, they have a common concept in accepting the life they have to live in, that is patience. Patience is part of Self-Acceptance and at this point, there is a common perception in living life below the poverty line.
Keywords: self-acceptance, phenomenological analysis, mothers, poverty.
A função reflexiva (FR) é identificada como um constructo importante à compreensão psicopatológica e para a prática clínica. Sendo assim, neste artigo, busca-se ampliar o conhecimento sobre a função reflexiva em dois grupos de adolescentes com diferentes trajetórias, um em conflito com a lei (G1=91, M idade 16,57 anos, DP=0,77) e outro de escolares (G2=64, M de idade 15,89 anos, DP=0,75). Os instrumentos utilizados foram dados sociodemográficos, Questionário sobre Função Reflexiva para Jovens e Questionário de Capacidade e Dificuldades. Da amostra, identificou-se que 119 adolescentes eram não clínicos e 95 clínicos. A análise univariada demonstrou diferenças significativas na função reflexiva considerando a interação entre a variável G1 e G2 e as categorias clínico e não clínico. Assim, o G2 não clínico apresentou maior função reflexiva (M=8,60; DP=0,68; F=4,66; pchr(38)lt;0,05), seguido pelo G1 clínico (M=8,29; DP=0,68). Tal característica no grupo clínico de adolescentes em conflito com a lei assinala hipermentalização. Aponta-se, portanto, a necessidade de avaliação e desenvolvimento da função reflexiva como prevenção em saúde mental
Research shows that people’s wait-and-see preferences for actions against climate change are a result of several factors, including cognitive misconceptions. The use of simulation tools could help reduce these misconceptions concerning Earth’s climate. However, it is still unclear whether the learning in these tools is of the problem’s surface features (dimensions of emissions and absorptions and cover-story used) or of the problem’s structural features (how emissions and absorptions cause a change in CO2 concentration under different CO2 concentration scenarios). Also, little is known on how problem’s difficulty in these tools (the shape of CO2 concentration trajectory), as well as the use of these tools as a decision aid influences performance. The primary objective of this paper was to investigate how learning about Earth’s climate via simulation tools is influenced by problem’s surface and structural features, problem’s difficulty, and decision aids. In experiment 1, we tested the influence of problem’s surface and structural features in a simulation called Dynamic Climate Change Simulator (DCCS) on subsequent performance in a paper-and-pencil Climate Stabilization (CS) task (N = 100 across four between-subject conditions). In experiment 2, we tested the effects of problem’s difficulty in DCCS on subsequent performance in the CS task (N = 90 across three between-subject conditions). In experiment 3, we tested the influence of DCCS as a decision aid on subsequent performance in the CS task (N = 60 across two between-subject conditions). Results revealed a significant reduction in people’s misconceptions in the CS task after performing in DCCS compared to when performing in CS task in the absence of DCCS. The decrease in misconceptions in the CS task was similar for both problems’ surface and structural features, showing both structure and surface learning in DCCS. However, the proportion of misconceptions was similar across both simple and difficult problems, indicating the role of cognitive load to hamper learning. Finally, misconceptions were reduced when DCCS was used as a decision aid. Overall, these results highlight the role of simulation tools in alleviating climate misconceptions. We discuss the implication of using simulation tools for climate education and policymaking.
We argue that there is a well-intentioned—yet mistaken—definitional turn within contemporary cultural discourse in which ‘true’ religion, being essentially loving and peaceful, is distinguished from ‘false’ religion. Concerned with the possibility that this discourse might be prevalent in school Religious Education (RE), we surveyed practicing RE teachers within the United Kingdom (UK) on their beliefs about religion. We wanted to see how far the surveyed teachers evidenced a strand of contemporary cultural discourse which, we argue, conceptualizes bad religion as false religion. Responses from 465 teachers to our online survey indicate that many RE teachers understand religion(s) as essentially benign or pro-social—and present it/them as such in the classroom. We argue that RE can only foster religious literacy if religions are presented as multifarious, complex, social phenomena. This cannot be predicated upon an essentialist conceptualization of harmful religion as false religion, which is inimical to understanding religion in the world today—as in times past. We conclude that this conceptualization is a barrier to UK RE meeting both its extrinsic purpose to educate, and one of its intrinsic purposes to foster tolerance and pro-social attitudes.
Avicenna is a renowned peripatetic philosopher whose rationality continuously draws the attention of many scholars. In many of his works, he resorts to the hierarchy of intellects (angels) to explain the process of the emanation of the multiplicity from the One, as well as the emergence of beings. As these intellects are among the ontological causes of the human soul in the arc of descent, they also guide human individuals through the arc of ascent. Angels are of two types according to Avicenna: (1) the intellects who reveal themselves to human beings via mystical experience and endow them with all the necessary means of intellectual and spiritual transcendence and (2) the celestial or heavenly souls who serve them as an examples of vision and intuition. The manifestation of intellects plays a key role in the explanation of mystical experience, because they account for the rationality of mystical experience, on the one hand, and provide a typology of mystical experiences, on the other hand, based on human existential status. Moreover, one can recognize and tackle the existing obstacles before pure vision and intuition via a study of Avicenna's ideas.
It is proposed that the problem of the mind-brain relationship can be overcome by a non-classical materialistic model of personality based on the information defined as a special form of negentropy with a structure and activity, which in five intra-individual categories, organizes all and each of the levels of the personality, and, in an extra-individual category organizes the society. This concept of information leads to a monistic view of the universe and turns into conceptions of society, personality, consciousness, and mental activity based on a theoretical framework that explains the nature of the social individual.
Este artigo visa construir uma relação direta entre Aristóteles e Platão, no que respeita à sua Retórica e à primeira parte do Górgias de Platão. Este Diálogo de Platão forneceu um aspecto fundamental e relevante: a retórica tem uma relação com o que é justo e injusto e pode ser usada com justiça se o orador for justo. Mas no Diálogo, Platão revela pela boca de Sócrates certo ceticismo frente a esta possibilidade da retórica. Mas seria possível ver, que Aristóteles tentou demonstrar em sua Retórica um caminho para a realização desta possibilidade? Este artigo diz sim a esta questão, e procura mostrar que Aristóteles estabeleceu as condições para esta realização.