This article analyzes the theme of childhood in the films of Abbas Kiarostami in the context of the 1979 Iranian Revolution, which toppled the secular, modernizing regime of Shah Reza Pahlavi and ended in the establishment of Islamic Republic of Iran under the leadership of Ayatollah Khomeini. It pays special attention to the Institute for the Cultural Development of Children and Adolescents, or Kanun. Founded during the Shah’s regime with the objective of creating educational materials, Kanun played an important role (...) in Iran’s artistic-cultural production, both before and after the Revolution. Its cinema department, where several filmmakers started their careers, became known as the birthplace of New Iranian Cinema. This article examines how six of Kiarostami’s films, produced between 1970 and 1989, discuss the position of children in Iranian society. In particular, it considers the changes wrought by the Revolution and the founding of a new historical subject based on a different framework for childhood. After a discussion of the use of films as a source for research, three framings of childhood in Kiarostami are presented: the child on the margins of society, the child at the center of society, and the child of the Revolution. The article closes by arguing that through narrative experimentation that uses childhood as a vehicle to explore the ideals of the revolutionary process, Kiarostami’s cinema serves as an inflection point for the modalities of veridiction and subjectivation and a peculiar type of ethical-political struggle. (shrink)

Organ donation is a life-saving process for patients suffering from an advanced organ failure. A disparity between donated organs and required organs for transplantation is one of the major problems in Iran. Since personal attitudes about organ donation is a main factor influencing willingness to donate organ, the present study sought to provide a deeper understanding of the attitudes of university students in Iran regarding organ donation. This qualitative study was conducted in 2016. Semi-structured interviews were held for collecting data (...) from eighty five students from various universities in Hamadan city, Iran. Using a purposive sampling method, the students were selected based on the maximum variation. The content analysis method was used for data analysis by the research team and criteria for the study’s rigor was considered. Overall, the students had positive attitudes toward organ donation by brain-dead patients. Nevertheless, not of them stated that they would become an organ donor. During the data analysis, 376 primary codes, 13 categories, and 6 themes were developed. Themes were “cognitive readiness”, “mediators of decision making”, “beliefs and motivations”, “interactions with the health system”, “dependency”, and “integrity of the body”. Also, thirteen sub-themes were developed. Many factors influence the students’ attitudes toward organ donation. Identification and explanation of these factors can help healthcare managers and policymakers for planning and improving the organ donation culture in the society. (shrink)

Euthanasia is one of the most controversial issues in medical ethics and one of the ten major ethical challenges in medicine and health sciences. The present study was conducted to evaluate the relationship between moral sensitivity and attitudes toward euthanasia among nursing students at Birjand University of Medical Sciences in 2020. Birjand University of Medical Sciences has four nursing schools. Cluster sampling method was used for selection of samples. After sampling Ferdows nursing school was selected. Nursing students of Ferdows School (...) were 156 person which 144 participated in the study based on inclusion and exclusion criteria. Students completed demographic information questionnaire, moral sensitivity questionnaire and euthanasia attitude questionnaire. Data were entered into SPSS software version 19 using descriptive and inferential statistical methods. Findings of this study showed that among nursing students, the mean score of moral sensitivity was 59.59 ± 11.21 and was moderate. The mean score of attitudes towards euthanasia was 0.981 ± 0.336. In addition, according to the results, correlation test showed that there is a significant direct but weak relationship between moral sensitivity and attitude to euthanasia in students. According to the findings of the present study, moral sensitivity as a scientific concept is one of the determining factors in attitudes toward euthanasia, but other factors can also affect nurses' attitudes toward euthanasia, which should be investigated and determined in future research. (shrink)

This is a book on being close to God, and then getting a blessing continuously.

This paper examines the debate on gender equality which is considered by some groups to be in conflict with Q.S. An-Nisa [4]: ​​11. With a philosophical approach and referring to the concept of inheritance of Sa'id Ramadan al-Buthi in the _Kitab_ _al-Mar'ah Bayna Thughyan al-Nizam al-Gharbi wa Lata'if al-Tashri' al-Rabbani_, this paper tries to refute these allegations and offers a more gender-friendly interpretation. For al-Buthi, the verse has actually liberated women because the provisions are caused by the responsibilities imposed by (...) Islam on men as prospective husbands and not experienced by women. On the contrary, if women are empowered than men, that is a moral responsibility, not a _sharia_ responsibility. Thus, women have been given freedom by the _sharia_ in order to determine the choice to participate in bringing about stability in life, regardless of the existence of a condition of women more empowered than men that will not be the cause of changes in the provisions of _sharia_ concerning inheritance. (shrink)

Geleneksel bir bakış açısıyla İsrailoğullarının Tevrat’taki ilk kadın peygamberi olan Miryam, Harun ve Musa’nın kız kardeşi olup Mısır’dan çıkışın önemli figürlerinden biridir. Ancak eleştirel ve farklı bakış açısından Miryam ile ilgili kutsal kitap ve midraşlardaki anlatılara bakıldığında onun üç farklı portreye sahip olduğu görülmektedir. İlk portre, sepet içinde suya bırakılan Musa’yı uzaktan seyreden ve ismi belirtilmeyen abladır. İkinci tasvirde o, Mısır’dan çıkış esnasında Harun’un kız kardeşi peygamber Miryam olarak betimlenmektedir. Bu tasvir daha yakından incelendiğinde Mısır’dan çıkışta dilinde ezgisi, elinde tefi (...) ile dans ederek İsrailoğullarına liderlik eden Miryam’ın, peygamber olmaktan ziyade Mısır’dan izler taşıyan rahibe olmaya daha yakın durduğu görülmektedir. Nitekim Miryam’ı bir rahibe olarak görmek Cüzzamlı Miryam kıssasını daha anlaşılır kıldığı gibi onun fiziki kusurla cezalandırılması Mısır’daki bir rahibenin görevden uzaklaştırılmasıyla uyumluluk arz etmektedir. Rabbani literatür başta olmak üzere Yahudi geleneğinin Miryam algısı ise ona üçüncü bir portre kazandırmaktadır. Midraş literatürün Miryam portresi, ölümünden hemen önce Tevrat’ın ondan aldığı saygınlığı iade çerçevesinde olup, onu diğer önemli anneler arasında görmek üzerine kuruludur. (shrink)

Was ist vom Begriff der "Souver?nit?t" geblieben, mit anderen Worten: ist es nach der Schaffung einer Vielzahl kleiner souver?ner Staaten in Osteuropa noch m?glich,?ber die Figur des Souver?ns zu sprechen? Was ist ein Staat sofern er kein Souver?n ist bzw. sofern er nur teilweise ein Souver?n ist? Wieviel Souver?nit?t bedarf es damit ein Staat wirklich souver?n ist? Verhandelt der Internationale Gerichtshof f?r Kriegsverbrechen, die innerhalb des ehemaligen Jugoslawien begangen wurden, de facto die Folgen jener Verbrechen, die die Grundlage der Souver?nit?t (...) und der Unabh?ngigkeit aller dieser neuen kleinen Staaten liegen, w?hrend er de iure auf einer rein pers?nlichen Verantwortlichkeit insistiert? Die Ausf?hrungen versuchen, eine der grundlegenden Aporien der internationalen Rechts zu problematisieren, die - von Kant bis heute - die Unverletzlichkeit der Souver?nit?t eines Staates und, im selben Moment, das Recht auf humanit?re Intervention und auf pr?ventive Gewalt betrifft. Sta je preostalo od pojma "suverenosti", drugim recima, da li je moguce i dalje govoriti o figuri "suverena" posle stvaranja mnostva malih "suverenih" "drzava" istocne Evrope? Sta je to drzava ukoliko nije suverena, ukoliko je samo delimicno suverena? Kolika je to nuzna kolicina suverenosti, da bi jedna drzava zaista bila suverena? Da li Medjunarodni sud za ratne zlocine, za zlocine pocinjene na teritorijama bivse Jugoslavije, de jure insistirajuci samo na pojedinacnoj odgovornosti, de facto prihvata posledice istih tih zlocina koji se nalaze u osnovama suverenosti i nezavisnosti svih tih novih malih drzava? Nase izlaganje pokusava da problematizuje jednu od osnovnih aporija medjunarodnog prava koja se tice nepovredivosti suverenosti jedne drzave i, u isti mah, prava na humanitarnu intervenciju i preventivno nasilje od Kanta do danas. (shrink)

U mnogim etnickim konfliktima i gradjanskim ratovima u XX veku kulturne razlike izmedju sukobljenih strana su bile veoma male. Krvavi sukobi Srba, Hrvata i Bosnjaka tokom raspada Jugoslavije su jedan takav slucaj. Ovaj uvid je neke istrazivace vodio zakljucku da nedostatak objektivnih kulturnih markera izmedju grupa moze pogodovati izbijanju nasilja: kada se clanovi dve grupe tesko razlikuju, pribegava se nasilju da bi se stvorile identitetske granice medju njima. Jedna posebna verzija ove teorije poznata je pod imenom "narcizam malih razlika". Taj (...) izraz potice od Sigmunda Frojda koji ga je primenjivao kako u individualnoj psihologiji, tako i u svojoj filozofiji kulture. Ovaj koncept su u velikoj meri ignorisali psihoterapeuti-prakticari, ali su ga tokom poslednjih decenija otkrili novinari i drustveni naucnici i vise primenjivali u objasnjenju kolektivnog nego individualnog nasilja. U ovom radu ispitani su neke od studija i knjiga u kojima se koristi koncept "narcizma malih razlika" da bi se ocenila snaga i slabosti te teorije.. (shrink)

Dewey, kućni prijatelj i politički istomišljenik njegova oca, inspirirao je Rortyja od malih nogu, ostajući uzor kojemu bi se na svakom spoznajnom raskrižju uvijek vraćao. Njegov pragmatizam poslužio mu je u odbacivanju filozofskih, društvenih i kulturnih dogmi, a njegov demokratizam poticao na oduševljenje američkim patriotizmom, koji je obojici važio za esencijalnu komponentu građanstva, što su im kritičari predbacivali kao crtu naiviteta. No i ta se »naivistička« Deweyjeva načela Rortyjevog zagovaranja slobode pravednije jednakosti, temelje na baštini njegove prosvjetiteljski katarzične socijalne etike, (...) kojom se je Rorty, s velikim povjerenjem u društveno dobro, izvlačio iz kreativnog nihilizma svog ironičnog »antiizma«.Dewey inspired Rorty in the first place as his father’s friend and political mate. Whenever the younger man was at some kind of a cognitive crossroads Dewey would act as his philosophical anchor. Dewey’s pragmatism and democratism helped him in casting off philosophical, social and cultural dogmas, at the same time encouraging him to turn towards the enthusiasm of America’s patriotism that was for both of them an essential component of citizenry. Their critics described this component and the principles of Dewey’s and Rorty’s social ethics as some kind of naïveté. Rorty followed the so-called naïveté of Dewey pleading for liberty as some kind of fundamental fairer equality. Rorty applied Dewey’s heritage of enlightened cathartic social ethics using it with great belief in public good, and as a means of saving himself from the creative nihilism of his own ironic “antiism”. (shrink)