BackgroundThis study aimed to determine what, how, and under what circumstances individual-focused interventions improve well-being and decrease burnout for critical care healthcare professionals.MethodThis realist approach, expert opinion interview, was guided by the Realist And Meta-narrative Evidence Synthesis: Evolving Standards II guidelines. Semi-structured interviews with critical care experts were conducted to ascertain current and nuanced information on a set of pre-defined individual interventions summarized from a previous umbrella review. The data were appraised, and relationships between context, mechanisms, and outcomes were extracted, (...) which created theory prepositions that refined the initial program theory.ResultsA total of 21 critical care experts were individually interviewed. By understanding the complex interplay between organizational and personal factors that influenced intervention uptake, it was possible to decipher the most likely implementable intervention for critical care healthcare professionals. The expert recommendation suggested that interventions should be evidence-based, accessible, inclusive, and collaborative, and promote knowledge and skill development. Unique mechanisms were also required to achieve the positive effects of the intervention due to the presence of contextual factors within critical care settings. Mechanisms identified in this study included the facilitation of self-awareness, self-regulation, autonomy, collaboration, acceptance, and inclusion.ConclusionThis validation of a theoretical understanding of intervention that addressed well-being and burnout in critical care healthcare professionals by expert opinion demonstrated essential mechanisms and contextual factors to consider when designing and implementing interventions. Future research would benefit by piloting individual interventions and integrating these new theoretical findings to understand better their effectiveness for future translation into the “real-world” setting. (shrink)

The early period Ismaili jurist Al-Qādî al-Nu'mān appears as an important figure in the formation of Ismaili jurisprudence. There is very little information about Kadı Nu'mân's family, childhood, education and intellectual environment. His full name is Abû Hanîfah Nu'man b. Muhammad b. Mansûr al-Qādî at-Tamîmî Al Qayrawānî. He was born around 290/903 (late 3rd (9th) century) into an educated family in Qayravan in North Africa. There are different opinions about the sect he belonged to when he was growing up. On (...) the other hand, it is difficult to say for certain whether Nu’mān received education in the Ismaili sect due to the understanding of taqiyya in the madhhab. However, it is understood from the basic jurisprudence texts Nu’mān wrote that he most likely did not receive a Sunni education. Historians refer to him as 'Qadi Nu’mān or Abu Hanifah al-Shi'i' in order not to confuse him with the imam of the Hanafi school. Qādî Nu’mān served at different levels of the Fatimid State. Around 313/925, he entered the service of the first Fatimid caliph, Mahdi (r. 909-934 CE/297-322 AH), as a copyist and secretary. During the reigns of the third caliph Mansur and the fourth Fatimid caliph Mu’izz (d. 365/975), Qādî Nu’mān first served as a judge in Tripoli and then in Mansouriya, the Fatimid capital. After the Fatimids conquered Egypt and the center of government was moved to Cairo, Qādî Nu’mān was appointed by the fourth caliph Mu’izz as the head of the appellate courts (maẓālim). Qadi Numans career was at the peak in the period of Caliph Muiz. Qādî Nu’mān worked as a judge in the Fatimid State for about twenty-six years and continued this duty until his death in 363 (973). After the fall of the Fatimid caliphate, there haven’t been any other Fatimid or Ismaili jurists. Qādî Nu’mān is considered by contemporary Ismaili writers as a figure who systematically transformed Ismaili fiqh into an independent sect of fiqh. It can be said that Ismaili fiqh was developed through his works in the Fatimid period. His works continued as the main references in the fiqh studies and after the Fatimid period. With the death of Qādî Nu’mān, the period of ijtihad in Ismaili fiqh and its the establishment phase of Ismaili fiqh came to an end; The sect, in which esoteric interpretations were at the forefront, emerged as a distinctive school of fiqh by discarding ambiguity. Qādî Nu’mān was a very productive writer. He wrote important works related to the field of furu al-fiqh and usûl al-fiqh. Among his works, Ikhtilāf uṣūl al-madhāhib is undoubtedly one of the most important works in the early history of fiqh methodology. The work in question, which was originally written with the aim of rejecting the Sunni fiqh method, discusses the approaches of the Sunni schools of fiqh on ikhtilāf, taqlid, ijma, nazar, qiyas, istihsan, ijtihad and ra’y in a polemical manner. It reveals the differences of the Ismaili method from the Sunni method in terms of the sources on which the fiqh is based, the authority to make ijtihad and the theory of interpretation of the texts. Qādî Nu’mān examined the relationship between reason and revelation in general and the role of religious authority in comprehending and interpreting the texts while criticizing Sunni methods. Ikhtilāf uṣūl al-madhāhib has the characteristics of the works of development period as a form. It is possible to observe the question-answer and dialectic form which can be seen in the works of the development period throughout the work in question. Qādî Nu’mān endeavoured to persuade his opponents with a dialectical and argumentative style. Again, he replied to the Sunnis, who were his interlocutors, with their own proofs. In addition to these, Ikhtilāf uṣūl al-madhāhib has a unique feature in the matter of content. Because it is not very familiar to any Sunni handbook of usûl al-fiqh. It does not mention the hâss, âmm, ijma, qiyas, amir, nahy, alfaz bets, etc. The text is very similar to the Ahbari movement of the Jafari sect for it rejects all forms of ijtihad. It was written at a time when fiqh was not yet stable. Ikhtilāf uṣūl al-madhāhib gives us crucial information about the development of different usûl and fiqh sources in the middle of the fourth century. However, what is interesting here is that the information he gives about Ismaili method and fiqh is very little compared to the one about Sunni method and fiqh. Much of it centered on Sunni thought and its rejection. However, his ultimate goal was to defend the Ismaili doctrine. (shrink)

From past to present, women's access to social life and their preoccupation with science has been a problematic issue in all societies. Hz. Mohammad gave importance to the woman, who was worthless in the period of ignorance, in a way that it is not possible to come across her husband in the rest of the world, and gave them access to social life, mosques and scientific assemblies. However, since the period of the Companions, women's access to mosques and scientific assemblies (...) was increasingly restricted due to the dominant character of the Arab society and the poor understanding of the Prophet's message by some segments. Since the third century Hijri, the acceptance of women as the cause of strife, the society's view of women, the responsibilities placed on women in the family have further restricted women's access to knowledge and education in fiqh. The effect of Jewish literature, Greek philosophers, and logicians' view of women on Muslim scholars has reinforced this situation. Although women did not fall behind in learning fiqh thanks to their individual efforts and the men who were involved in fiqh in their families, they remained in the background in writing books and scientific studies. Throughout the Hanafi history, Asma bint Esad b. Furât, Kasani's wife Fatima bint Mohammad and İbn al-Saati Muzaffar al-Din Ahmad b. Ali's daughter Fatima al-Saati stands out. (shrink)

Burgess, J.P. and Rosen, G. Subject with No ObjectElliott, R.Faking Nature.

We show in this paper that the AGM postulates are too weak to ensure the rational preservation of conditional beliefs during belief revision, thus permitting improper responses to sequences of observations. We remedy this weakness by proposing four additional postulates, which are sound relative to a qualitative version of probabilistic conditioning. Contrary to the AGM framework, the proposed postulates characterize belief revision as a process which may depend on elements of an epistemic state that are not necessarily captured by a (...) belief set. We also show that a simple modification to the AGM framework can allow belief revision to be a function of epistemic states. We establish a model-based representation theorem which characterizes the proposed postulates and constrains, in turn, the way in which entrenchment orderings may be transformed under iterated belief revision. (shrink)

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)

" Medieval Thought provides a clear and authoritative introduction to an important period in intellectual history. It studies the course of medieval intellectualisation, analysing how tension between the religious and non-religious components of medieval culture resulted in its sophisticated development. The most influential vehicle for medieval intellectualisation was philosophy. Philosophy became the mode of expression in religion, providing religious thinkers with a unifying vocabulary and means of reasoning. In turn philosophers found in religion fertile ground for metaphysical discussion. The initial (...) alliance between philosophy and religion did not, however, hold, for Christianity's necessity for theological strength through uniformity inevitably clashed with the dissenting questioning of philosophy. This book will be accessible to even those with little knowledge of Christian theology. Appendices have been included to help the reader surmount possible difficulties, and no prior knowledge of Latin is assumed. Each chapter ends with a select bibliography to direct the reader toward further study, and an additional, more comprehensive, annotated bibliography is included at the end of the book. (shrink)

Samantha Vice’s proposal on how to live in ‘this strange place’ of contemporary South Africa, includes an appeal to the concepts of shame and silence. In this paper, I use Emmanuel Levinas and Giorgio Agamben to move the discussion of shame from a moral to an existential question. The issue is not about how one should feel, but about the kind of self that whiteness in South Africa makes possible today. Shame desubjectifies. Vice’s recommendation of silence is then taken as (...) witnessing/listening, which I argue grounds the possibility of a recovery of the self. (shrink)

Recent work has shown that the input-output behavior of some common machine learning classifiers can be captured in symbolic form, allowing one to reason about the behavior of these classifiers using symbolic techniques. This includes explaining decisions, measuring robustness, and proving formal properties of machine learning classifiers by reasoning about the corresponding symbolic classifiers. In this work, we present a theory for unveiling the _reasons_ behind the decisions made by Boolean classifiers and study some of its theoretical and practical implications. (...) At the core of our theory is the notion of a _complete reason,_ which can be viewed as a necessary and sufficient condition for why a decision was made. We show how the complete reason can be used for computing notions such as sufficient reasons (also known as PI-explanations and abductive explanations), how it can be used for determining decision and classifier bias and how it can be used for evaluating counterfactual statements such as “a decision will stick even if...because....” We present a linear-time algorithm for computing the complete reasoning behind a decision, assuming the classifier is represented by a Boolean circuit of appropriate form. We then show how the computed complete reason can be used to answer many queries about a decision in linear or polynomial time. We finally conclude with a case study that illustrates the various notions and techniques we introduced. (shrink)

This paper aims to offer a new perspective on understanding human perfection through Ibn Sīnā’s philosophical framework which is seen as being able to correct the mistakes of western philosophers. It is known that Sigmund Freud and Thomas Hobbes understood human existence physically. As a result, the soul which is seen as the substance of human existence is seen as materialistic which can be measured materially to achieve perfection in reality. The implication is that human perfection is also seen as (...) partially. Partial perfection does not explain the value, dignity and happiness of humans universally, so the views of Sigmund Freud and Thomas Hobbes do not lead humans to holistic perfection, as human nature wants absolutes. In order to overcome the paradigm of Sigmund Freud and Thomas Hobbes, this paper explores human perfection according to Ibn Sīnā’s philosophy of the soul through one of his magnumopuses, entitled Mabda wa al-Ma’ad. By using a descriptive-philosophical method, the conclusion is that Ibn Sīnā examines the existence of the soul through a transcendental approach. According to Ibn Sīnā, the existence of the soul cannot be perceived through the senses. Conversely, the existence of the soul can be known through human awareness of correct knowledge, called ma’rifatal-Ḥaq to systematize various human behavior, called ma’rifat al-khair. Human understanding of ma’rifat al-Ḥaq and ma’rifat al-khair will guide him towards holistic perfection, both paradigmatically and behaviorally. (shrink)

Burgess, J.P. and Rosen, G. Subject with No ObjectElliott, R.Faking Nature.

The philosophy of religion and theology are related to the culture in which they have developed. These disciplines provide a source of values and vision to the cultures of which they are part, while at the same time they are delimited and defined by their cultures. This book compares the ideas of two contemporary philosophers, John Hick and Seyyed Hossein Nasr, on the issues of religion, religions, the concept of the ultimate reality, and the notion of sacred knowledge. On a (...) broader level, it compares two world-views: the one formed by Western Christian culture, which is religious in intention but secular in essence; the other Islamic, formed through the assimilation of traditional wisdom, which is turned against the norms of secular culture and is thus religious both in intention and essence. (shrink)

Are the employees working in different countries and enjoying healthy compensation truly loyal to their organization? Our study attempts to answer this question by examining the role of perception of politics on the affective commitment of expatriates in the Sultanate of Oman. Following the axiom of equity theory, the relationships between the perception of politics (POP) to affective commitment (AC) and Islamic work ethics (IWE) to affective commitment (AC) was tested. The moderating role of Islamic work ethics was also examined (...) in the POP-AC relationship. Responses from 146 employees were collected following a simple random sampling technique. Employees working in different organizations at various managerial levels were approached for data collection. Descriptive statistics, correlation, and regression tests were applied to test hypotheses using SPSS-22.0 and SmartPLS-4. Results confirmed the positive relationship between Islamic work ethics to affective commitment and the negative relationship between perception of politics to affective commitment. Moreover, the negative relationship between the perception of politics with affective commitment was weaker when Islamic work ethics were high. Practical implications of the study are presented based on the results. (shrink)