BackgroundThis study aims to explore the relationship between recurrence risk perception and health behavior in patients with recurrent ischemic stroke, and the mediating effect of self-efficacy between recurrence risk perception and health behavior.MethodThis cross-sectional study was conducted from May 2023 to November 2023 in China on 280 recurrent ischemic stroke patients. Data on sociodemographic and clinical characteristics, the Recurrence Risk Perception Scale for Stroke Patients (RRPS-SP), the General Self-Efficacy Scale (GSES), and the Health behavior Scale of Stroke Patient (HBS-SP) were included in this study.ResultThere were 266 valid questionnaires (95% effective recovery rate). In correlation analysis, high recurrence risk perception and high self-efficacy were significantly associated with better levels of health behavior (P < 0.05). In the multiple linear regression model, after controlling for sociodemographic variables and clinical characteristics information in the t/F test (P < 0.05), it was found that recurrence risk perception and self-efficacy were significant predictors of health behavior, and that exercise status, Course of Disease, and family history of stroke in the sociodemographic and clinical characteristics information in the present study had a significant effect on health behavior (P < 0.05). Self-efficacy partially mediated the relationship between recurrence risk perception and health behavior (95% CI 0.102 to 0.334), with the mediating effect accounting for 37.3% (0.202/0.541)of the total effect.ConclusionRecurrence risk perception and self-efficacy were influential factors in promoting health behavior. In addition, the effect of recurrence risk perception on health behavior was mediated by self-efficacy.
El propósito de este artículo de investigación es examinar los textos La estructura de la apariencia y Los lenguajes del arte de Nelson Goodman, quien fue un filósofo primordial en la reflexión sobre el construccionalismo y el convencionalismo en la filosofía de la ciencia, del lenguaje y del arte. A partir de lo planteado, se sentarán las bases para un programa de investigación sobre una onto-epistemología pluralista cuyo objetivo sea defender que el conocimiento implica un acto creativo de construcción del mundo.
Abstract
Shiism experienced a significant crisis following the tragedy of Ashura characterized by oppression, fear, isolation, and the practice of taqiyyah. This study focused on the strategies employed by Imam Sajjad (A.S.) to revive Shiism in the aftermath of this event. Specifically, it addressed this question: How can we analyze Imam Sajjad’s strategies for revitalizing Shiism after the Ashura event? It appeared that Imam Sajjad (A.S.) utilized components of diffusion theory—namely, the destination of diffusion (environments that were both receptive and intolerant, along with political and cultural barriers), paths of diffusion (including displacement, contagious, and hierarchical diffusion), and timing of diffusion. By leveraging various tools, such as the community's reverence for the Prophet’s family, he transformed the emotional landscape created after Ashura, mitigating the effects of the oppressive Umayyad regime and countering the influence of pro-Umayyad scholars. Through initiatives like cadre building and promoting pilgrimage, he effectively revived Shiism after the Ashura event. This research elucidated Imam Sajjad's actions through the lens of diffusion theory, demonstrating how Shiism was revitalized in the wake of Ashura. Employing a historical methodology, the study analyzed Imam Sajjad's activities aimed at reviving Shiism, including cadre development, exposing Umayyad injustices, mobilizing the populace post-Karbala, challenging beliefs in predestination, elucidating the fundamental principles of Imamate, addressing key issues, and countering deviation through prayer and supplication.
Keywords: Strategies of Imam Sajjad (A.S.), Revival of Shiism, Ashura Event, Diffusion Theory, Umayyad Era.
Introduction
The era of Imam Sajjad (A.S.), which commenced on Ashura in 61 AH, unfolded under exceptional circumstances. The oppressive measures of the Umayyads coupled with the suppression of dissenting movements and emergence of deviant intellectual currents underscored the urgent need for the revitalization of Shiite life. In light of the political, social, and cultural conditions of his time, Imam Sajjad (A.S.) adopted various approaches to articulate the teachings of the Ahl al-Bayt, employing methods, such as prayer and pilgrimage. This study sought to analyze how Imam Sajjad (A.S.) revived Shiism following the Ashura event and identify the factors that influenced this revival. Several books and articles have been published regarding Imam Sajjad's role in the resurgence of Shiism. Notably, Seyyed Ja'far Shahidi's Life of Ali ibn al-Hussein (2001) examined and critiqued some well-known historical accounts of Imam Sajjad (A.S.). While this work shared common themes with the present research, it offered a new perspective by integrating theoretical frameworks. Additionally, Mohsen Ranjbar's Studying the Role of Imam Sajjad (A.S.) in Shiite Leadership after the Karbala Incident (2002) explored the cultural and political landscape of Imam Sajjad's era, focusing on his stance against the caliphate. However, this article distinguished itself by analyzing the environmental factors and components of diffusion theory relevant to Imam Sajjad's context. Another significant work was Madrasah Kalami Medinah from the Beginning to the Imamate of Imam Baqir (2024) written by Seyyed Ali Hussainizadeh from Khizrabad, which reviewed the history of Imamiyyah thought up to the end of Imam Sajjad's era through historical reports. Unlike the other two works, it did not provide an analysis of Imam Sajjad (A.S.) based on diffusion theory. Finally, Seyyed Gholam Hossein Hosseini's article, Headlines of the Political Movement of Imam Sajjad (A.S.) in the Karbala Movement (2002), touched upon similar themes; yet, it did not specifically apply diffusion theory, revealing a gap in independent research on this topic.
Materials & Methods
Diffusion theory introduced by Swedish geographer Hagerstrand in 1935, explored how innovations, phenomena, ideas, and thoughts spread. Initially applied to agriculture and disease transmission, this theory has since found relevance in political science and international relations. It effectively explains the reasons behind the spread of various intellectual and physical innovations, detailing how they disseminate, the pathways they follow, and the factors that may halt or re-ignite their spread. Additionally, it accounts for the stability of certain trends and the decline of others. In the modern era, cultural elements and innovations cross borders at unprecedented speeds, akin to jet travel and satellite communication. Contagious and hierarchical diffusion represent two rapid forms of expansion diffusion, where ideas and concepts migrate from new sources without the need for physical relocation. When analyzing the impact of any political innovation through the lens of diffusion theory, key factors like origin and destination, timeframes, tools, and channels of dissemination are considered. Furthermore, diffusion barriers and competing waves serve as mitigating factors that must be addressed in the examination of the phenomenon and its diffusion.
Research Findings
Imam Zayn al-Abidin (A.S.) aimed to restore order in a society that had succumbed to misguidance and moral decay, striving to revive authentic Islam (Shi'a). Alongside the Sahifa al-Sajjadiyah, which encapsulates the principles and teachings of Islam, the Treatise on Rights outlines fundamental rights that govern human life and ensure its happiness. Indeed, religion and Sharia were revealed to uphold these rights. Through this guidance, the Imam demonstrated that only an Imam, intimately connected to the source of revelation, possesses the authority to enact progressive laws that resonate with the human spirit.
Discussion of Results & Conclusion
The continuation of Umayyad rule under Yazid and Abdul Malik ibn Marwan following the martyrdom of Imam Hussein (A.S.) coupled with the atmosphere of fear and repression that ensued after the Ashura event posed significant challenges for Imam Sajjad (A.S.) in his efforts to revive and expand Shiism. Despite these obstacles, Imam Sajjad (A.S.) emerged as a pivotal figure in this revival, leveraging the emotional climate following events, such as the incident of Hurra and the destruction of Kaaba by Yazid's forces, alongside the public’s growing interest in the Prophet's family. To navigate the unwelcoming environment, the Imam implemented several strategies: he focused on training and building a cadre of supporters, exposed the injustices of the Umayyad regime, and sought to awaken the populace in the aftermath of Karbala. He also challenged the legitimacy of predestination and clarified the fundamental principles of Imamate. Through prayers and invocations, he addressed key issues and countered deviations, significantly advancing his goals. Utilizing methods like prayer and pilgrimage (path of diffusion) and disseminating religious concepts through his students and trained followers (path of contagion), Imam Sajjad (A.S.) endeavored to revive Shiism even amid the oppressive rule of the most tyrannical Umayyad caliphs, including Yazid and Abdul Malik ibn Marwan. This period marked a crucial phase in the diffusion of Shiism.
History (General) and history of Europe, History of Asia
Un rasgo característico de la sociedad española es la diversidad familiar. Entre sus posibles modelos están las familias adoptivas, representadas en una multiplicidad de estructuras que difieren en su composición, rasgos y dinámicas. Aunque comparten aspectos comunes con otros modelos, también enfrentan desafíos específicos asociados a los adoptantes y a los adoptados (p.e., sus historias de vida y condiciones de desamparo). A pesar de ello, la mayoría de estas familias son exitosas, si bien deben abordar retos como contribuir a la sanación emocional de los hijos, ayudándoles a enfrentar posibles secuelas del abandono y a construir una identidad familiar que integre su pasado y el presente. Estos desafíos no son homogéneos y algunas familias pueden necesitar un mayor apoyo profesional a lo largo del proceso. Por tanto, es crucial que los profesionales conozcan y comprendan las necesidades de las familias adoptivas para brindarles un apoyo efectivo a sus miembros, a su entorno más cercano y a la sociedad, en general. Este trabajo explora las evaluaciones realizadas por los profesionales que aplicaron un programa de formación/reflexión para quienes se ofrecen para la adopción en las Islas Canarias (España), al inicio del proceso. El curso persigue que los participantes conozcan mejor las particularidades de la parentalidad adoptiva y que reflexionen profundamente sobre su decisión de adoptar. Se analizan las evaluaciones de 26 cursos, en los que participaron 500 personas. Los resultados recogen las recomendaciones de los profesionales para favorecer el ejercicio positivo de su labor; destacan la necesidad de poseer un amplio conocimiento sobre el proceso adoptivo, el desamparo y sus consecuencias, el ejercicio positivo de la parentalidad, etc.; así como sobre el manejo de técnicas de dinámica de grupo que impulsen la participación de los asistentes y ayuden a mantener su interés a lo largo de las sesiones.
Islam Nusantara is a new term in Indonesia. The opposing group views it as a form of Islamic division, and the pro group considers it a strategy for Islamic da'wah with a slogan of moderation and a cultural approach. Islam Nusantara is defined as Islam that is friendly, inclusive, dynamic, and friendly with a diverse cultural, sub-cultural and religious environment. From this meaning, the question arises from this ambiguity: "does the Islam brought by the Prophet not have the characteristics mentioned above, so it needs a discourse on Islam Nusantara? Or did it just happen because of the problem of syncretism and local cultural infiltration? It is a fundamental question that needs to be cleared. This study uses a social and historical approach to analyze the origin, meaning, and purpose of Islam Nusantara from the perspective of Indonesian society. Islam Nusantara is not a new issue. The identity of Islam has been popular since Islamization. The researcher concludes that the terminology of Nusantara Islam has political and theological content. That is the discourse of certain Islamic rulers and organizations dealing with the current epidemic of radicalism and extremism in religion. Originality is the primordial value of Islam that is not bound by time and place; inclusive, dynamic, and moderate. At the same time, the cultural strategy is a dialogue effort between Islam and time and place. Islam Nusantara needed to develop and change according to the demands of the times.
The paper analyses fragmentarily preserved views of Empedocles, that, in the author’s opinion, represent the antecedents of deviations from the anthropocentric vision of the world and anticipate the majority of later attempts at scientific, philosophical, and legal modifications of the status of all living beings. Empedocles, namely, claims that all beings think, i.e., that they have understanding or consciousness. He is, moreover, portrayed as a proponent of the thesis that plants as well have both intellect and the ability to think, and that they are driven by desire and have feelings, sadness and joy. According to him, the idea that the whole nature is akin not only has a vital-animal meaning but, to a certain extent, a mental meaning. Empedocles urged his disciples to abstain from consuming ensouled beings, since it is in the bodies of these beings that penalized souls reside. He believed that he himself was one of them who had been killed and eaten, and that it is by purification that prior sins in connection with food should be treated. Empedocles’ case shows that humans are living beings that err, and that they owe to animals justice based on mutual kinship. Aside from living a pure life, practicing the recommended katharmoi, and abstaining from flesh in any version, the path to the salvation of the soul leads through two additional dimensions. The first is being revealed in the important phrase of the sage from Acragas that one should fast from evil. And secondly, the wealth of divine thoughts is connected with being happy, just as those who have vague opinions about the gods are wretched. Eventually, the “Sicilian Muse” believed that if people live in a holy and just manner, they shall be blessed in this life, even more so after leaving this one, because they will achieve happiness that will not be temporarily, and be able to rest for eternity.
The aim of this article is to delineate a comprehensive account of the development of human civilization in terms of increasingly representative structures of governance, structures that make people more and more present on the upper echelons of decision-making. I hypothesize that there are three essential dimensions of this development: first, media of communication becoming increasingly abstract makes society increasingly conscious of itself because it gets the ability of self-reflection and self-critique from increasingly complex perspectives that do increasing justice to the society; second, the anthropomorphizing/relativizing of the increasingly creative forms of life; third, if the law-making is conducted within the exchange of perspectives in which the being and the people are properly represented, the laws thus issued make societies increasingly free (1) from the dictate of violent power (2) and to practiсe the art of interdependence, that is, to create new models of cooperation. The basic narrative is that of a balancing between the dependence on the outside force and self-dependence; growth occurs when we are able to relativize the force that creates our life on this particular stage, that is, to establish communication with it. If we are too reliant upon it or upon our own power, we stop participating in the exchange of perspectives, in politics that creates new, wider and deeper, contexts for social life. In this sense, humans are “called” to representational politics, to make themselves and each other present on the upper levels of law-making, so that the laws by which people live do justice both to their own desires and to the reality outside of them. The possibility of this representational activity is grounded in the icon of the Trinity where persons make themselves present to each other to the extent of full transparency but without any erasure of the difference.
Jose Andres Areiza-Padilla, Jose Andres Areiza-Padilla, Mario Andres Manzi Puertas
Conspicuous consumption symbolizes ostentatious and material consumption through the purchase of products and services with a higher economic value and that allows their consumers to excel socially. However, conspicuous consumption often does not represent social and environmental values, because their products are often not characterized by being made through sustainable processes. United Nations, through its sustainable development agenda, invited companies to be aware of the social and environmental problems of the world and to be able to generate strategies that can be sustainable over time and allow the growth of both the company and society in general. This study analyses the case of Starbucks as a global and sustainable brand, which also generates conspicuous consumption in emerging markets. In this way, we explain how this brand generates a social status in emerging markets, which allow their consumers to excel socially. On the other hand, we explain how Starbucks contributes positively to sustainability in these types of markets, generating greater well-being for both the environment and society in general. In this way, this brand manages to transmit messages with symbolic values of social status, as well as social and environmental awareness. This research allows us to see how Starbucks is able to generate conspicuous consumption in Colombia, which is the third largest exporter of coffee in the world but is also capable of generating sustainable processes that help Colombian coffee growers and the environment. This research used a quantitative methodology based on a structured questionnaire made for conspicuous consumers of the Starbucks brand in Colombia, whose data were processed through the statistical program PLS 3.2.7. This research details the sustainable processes carried out by this brand in this developing country and the reasons why its consumption in this emerging market is considered conspicuous. For this research, family allocentrism, ethnocentrism, and patriotism are considered antecedents of conspicuous consumption, and brand image and brand loyalty are considered their results.
A presente pesquisa documental, numa abordagem qualitativa, buscou penetrar em um ambiente cultural e religioso, a partir de documentos produzidos por estudantes universitários. No “Clique do Sagrado”, atividade pedagógica desenvolvida por estudantes da PUCPR, o Sagrado se tornou fonte de leitura. Imagens, símbolos, gestos e espaços são os elementos que constituem essa leitura. A atividade se constitui de foto e texto sobre o sagrado e tem por objetivo sensibilizar o estudante de Cultura Religiosa da PUCPR em relação ao Sagrado e a sua espacialidade e dimensão cultural. A pesquisa documental, numa abordagem qualitativa tem como base dois recortes temporais: primeiro semestre de 2015 e primeiro semestre de 2018. Em 2015, os dados levantados foram construídos a partir da análise de um blog e os dados de 2018 têm procedência de um processo interno da instituição de ensino. Procurou-se trazer o estudante como protagonista desse processo, sensibilizando-o em relação ao Sagrado e sua espacialidade e dimensão cultural. Trata-se, assim, de educar para o “saber olhar” o ser humano em sua diversidade de manifestações. A proposta do “Clique do Sagrado” procura colaborar para a sistematização do conhecimento apresentado em sala de aula, para uma leitura social das manifestações religiosas, integrando o cotidiano e as tecnologias educacionais da ação docente.
مطابق دیدگاه چامسکی بخش اصلی دانش زبانی ما به لحاظ ژنتیکی معین شده است. بنابراین قوه زبان ذاتی بوده و این دانش ناآگاهانه یا ضمنی (tacit) در بنیان توانایی ما برای سخن گفتن نهفته است. به باور او کاربرد زبان ناشی از نوعی دانش ضمنی است که کاربر عادی زبان برخلاف زبان شناس نه به آن دسترسی آگاهانه دارد و نه قادر است در صورت لزوم آن را برای دیگری بیان کند. هدف این مقاله تحلیل ماهیت ضمنی زبان در فلسفه چامسکی است. این پژوهش با رویکرد پژوهش کیفی و با روش تحلیل مفهومی به واکاوی مفهوم زبان ضمنی و ارتباط آن با سایر مولفههای اصلی نگرش چامسکیایی درخصوص زبان از جمله توانش زبانی، زبانشناسی زایشی، دستور جهانی و برهان فقر محرک پرداخته است. با توجه به سه نقد اصلی بر دانش ضمنی زبانی، توانش ضمنی زبانی و قاعده ضمنی زبانی، ادعای دسترسی ضمنی به ذخیرهای از قواعد زبانی در فلسفه چامسکی به خوبی تبیین نشده و به لحاظ تجربی نیز قابل اثبات نیست. بنابراین هنگامی این دانش معتبر است که مبتنی بر نوعی دانش صریح زبانی از دستور زبان و قواعد باشد که به شکل گزاره بیان شده و از سوی کاربر زبان قابل تشخیص و تایید باشد.
<p>The process of learning in the 21<sup>st</sup> century is oriented towards innovative and creative activity. One of it is the integration of ICT literacy in learning. Fiqh learning mostly taught conventionally so that it is uninteresting. Therefore, this research would like to focus on the joyful learning method. The phenomenon was that the teacher conducted the learning using ICT literacy and made the environment fun. The focus of this study is how the implementation of joyful learning in Fiqh lesson based on vlog was and how was the students’ response. The data was collected through observation, and interview. The result was 1) the implementation of vlog was started with introduction, core content, and conclusion. This made the environment fun; 2) students’ responses were taken from 6 indicators which were: fun, interesting, interactive, self-confidence, more interactive, new knowledge, and content understanding. 55% of the students answered, 49% of the students strongly agreed, 38% of the students agreed, and 13% of the students disagreed. </p>
The article gives an overview of the main stages in the development of philosophical theology in Plato, Aristotle and Plotinus, as well as its central concept - Active Intellect or God. It is shown, firstly, that Plato was the first who formulated the concept of a One omnibenevolent God. Plato opposed this doctrine to the gods of traditional mythology. In the "Timaeus" talking about the creation of the world, Plato represents God as an artisan, i. e. Demiurge, who arranges the World soul and matter with the help of the numbers. Therefore, God is introduced as an Intellect, because looking at an intelligible paradigm, he created the cosmos as its likeness. Secondly, it was shown that Aristotle made theology demonstrative theoretical knowledge. God as a subject of such knowledge is the pure actuality of thinking. Third, it is shown that Plotinus, continuing the line of Plato and Aristotle, gave philosophical theology a new, much more personal character. Theology for Plotinus is not only an demonstrative knowledge of the omnibenevolent God, but also a personal experience of reunion with him. A special attention in the article is paid for Plotinus' interpretation of the Platonic Demiurge. It is shown that Plotinus first connected the two aspects of the divine, namely the Demiurge-creator and the intelligible paradigm that are described in the "Timaeus," into the single hypostasis of Intellect. The main reason for this assertion was the necessity to postulate the unity of the intellect and the intelligible object as a necessary condition for the possibility of all cognitions. As a result, instead of the traditional idea of the two gods, Plotinus elaborates the doctrine of a single divine Intellect, combining both these aspects.
In Loyola High School v Quebec (Attorney General) the Supreme Court of Canada (SCC) found that a Roman Catholic high school run by the Jesuits in Montreal, could be exempted from the provincial Ethics and Religious Culture Program (ERCP), legislatively mandated for all schools in Quebec, whether public or private, provided it offered an ‘equivalent program’, if from a Roman Catholic perspective. In the earlier companion case, SL v Commission scolaire des Chênes, the Court held that religious parents could not claim an exemption for their children enrolled in the public schools from the same course. This discrepancy between the legal treatment of children in fee-paying religious schools and children in the public school system is one of several interesting aspects of the Loyola decision which this comment will address. Notwithstanding this discrepancy, the Court also restated its earlier observations about the nature and meaning of section 2(a), ‘freedom of conscience and religion’, of the Canadian Charter of Rights and Freedoms (the Charter), thereby reassuring some Canadian observers that it is committed to a more robust protection of freedom of religion than may have been surmised from its earlier freedom of religion jurisprudence. Equally interesting is that, in coming to its decision, the majority of the Court moved away from the Court's earlier approach to freedom of religion issues of applying first section 2(a) and then section 1 of the Charter, which operates as a brake on full freedom of religion, to a proportional analysis more in tune with proportionality tests for religious freedom found in English and European cases. Whether this is the start of a long-term trajectory in Canadian freedom of religion cases or a single instance remains to be seen.
No contar con la víctima, sea por su muerte o su desaparición, resulta uno de los escenarios de mayor complejidad para llevar a cabo una valoración psíquica forense, sin embargo factible de realizar mediante técnicas de evaluación psicológica retrospectiva. Ante el silencio de la víctima, la autopsia psicológica surge como una de las técnicas de evaluación psicológica reconstructiva de mayor relevancia en el último tiempo, constituyendo un instrumento forense imprescindible a la hora de orientar a los investigadores respecto de las causas de muerte en aquellos casos en que mediante la investigación policial y médico-forense no se ha logrado una convicción criminalística de la etiología de muerte. En el presente artículo se revisan estrategias de aplicación de autopsia psicológica en casos de muertes de alta complejidad. Se concluye que la autopsia psicológica, aun cuando se expresa en términos probabilísticos, es un instrumento de gran relevancia en la investigación criminal en casos de muerte indeterminada o de origen simulado, siendo factible su aplicación en el contexto forense en base a la evidencia empírica en la cual sustenta sus resultados.
Jurisprudence. Philosophy and theory of law, Psychology
One of the specific peculiarities of René Girard’s mimetic theory is the recovery of the concept of conversion. In this article we expose, in a detailed way, the three senses of the conversion according to his thinking: novelistic, religious and epistemological. There is an interaction between the three senses and also different significations for each other.
Carlos Victor Montefusco-Pereira, Nora Ney Almeida Rodrigues, Ademarina Teixeira Cardoso
et al.
La creciente complejidad de la investigación biomédica con seres humanos genera muchos conflictos éticos que se suman a la dificultad de cumplir con todos los requisitos impuestos por una legislación en bioética. La Secretaría Municipal de Salud de Manaus (MHCO, en inglés), en el la Región Norte de Brasil, ya tenía un intercambio con universidades locales que no era gestionado por ningún sector en específico, por lo que los proyectos de investigación se autorizaban sin análisis de viabilidad o relevancia y sin ningún seguimiento de acciones dentro del sistema de salud local. En 2008, la MHCO creó la Comisión de Ética de la Investigación (RECO, en inglés). Entonces, ¿constituye la MHCO un campo para la investigación? Hay que decir que sí en el sentido de que, del sistema local de salud, parten temas y servicios que caracterizan por completo a la salud y a la ciudad en sí. Entre 2008 y 2011, el total de proyectos presentados para trabajar dentro de los establecimientos de salud asciende a 282, relacionados con trabajos de pregrado y postgrado. La MHCO representa una acción del gobierno local para supervisar las actividades de investigación en el sistema local de salud y, al mismo tiempo, atrae la atención de los empleados públicos como investigadores de su propio entorno laboral. Dicha acción contribuye a identificar problemas a nivel interno y revela la forma en que la sociedad de Manaus ve al sistema de salud. Articulo de reflexión.