درخت حوزه‌های تخصصی

This experimental research centered on considering the effect of cognitive intervention instruction on the phonological awareness of Iranian dyslexic students at primary schools. For this purpose, 32 male and female students between 8 to 11 years of age with 90 to 110 IQs average, were purposefully selected from primary schools and randomly assigned to a control group and an experimental group. Wechsler Intelligence test (WIT), Karami and Noori (KNT) test, and a cognitive intervention package were used as tools in this research. Then, to check the participants’ phonological awareness, (KNT) measurement was applied to the students. The covariance analysis of the resultant data showed that this package was effective on the phonological awareness of the experimental group after receiving the cognitive intervention package in contrast to the control group. The independent sample t-test also showed that there was no statistically meaningful difference between dyslexic male and female students in the experimental group regarding phonological awareness. The findings recommend that instructors at primary schools should teach the students to use cognitive intervention programs in phonological awareness to accelerate and do their more effective homework and develop productive insights into their phonological awareness.

The measurement of test-taking strategies and practices, mostly studied through qualitative methods, has been an important aspect of language testing and assessment research. The current study examines the test-taking strategies of International English Language Testing System (IELTS) test-takers and reports the process of designing and validating an IELTS test-taking strategy questionnaire. To achieve this aim, a questionnaire with 62 items was developed and piloted on 534 IELTS test-takers. To ensure its validity, the questionnaire results were analyzed through Exploratory and Confirmatory Factor Analyses (EFA and CFA). The final 49-item instrument with eight factors, “test-management (TM)” and “test-wiseness (TW)” strategies in each skill, had adequate psychometric properties. The findings revealed positive correlations between TM and TW strategies, representing strong correlations between Reading TM and Listening TM, Reading TW and Listening TW, and Listening TM and Speaking TM. The developed questionnaire can serve as a diagnostic tool to monitor test-takers’ performance and strategies, mainly in high-stakes tests like IELTS.

This study explored possible reasons why IELTS candidates usually score low in writing by investigating the effects of two different test designs and scoring criteria on Iranian IELTS candidates’ obtained grades in IELTS and World Englishes (WEs) essay writing tests. To this end, first, a WEs essay writing test was preliminarily designed. Then, 17 Iranian IELTS candidates wrote two essays on the same topic, one under the IELTS test condition and one under the WEs test condition. Each of the 34 obtained essays was scored six times, three times based on IELTS scoring criteria, each time by a different rater, and then, three times based on WEs scoring criteria. The results of repeated-measures ANOVA showed that test design and scoring criteria had significant effects on essay grades. The study concludes that some of the reasons why IELTS candidates usually score low in writing may be rooted in the test design and scoring criteria of the IELTS essay writing test, not necessarily in IELTS candidates’ weaknesses in writing. The implications of the study focus on the importance and relevance of the results to IELTS candidates, international students, and the future of assessing writing in World Englishes contexts.

Phenomenology provides us with a method for critiquing the tools and technologies we use to power our cultures, support our cities, and maintain our state institutions. The environmental crisis that we currently have is inextricably tied to various political crises as well; and how we envision the tools, media, and material structures of our world are tied to these crises. Informed by an Husserlian conception of personhood and consciousness, an anarchic communitarian politics gives us a moral grounding for a critique of liberalism, capitalism, neoliberal democracy, the State, an assumed urban future, and the concept of “sustainability” as it relates to the existential threat of climate change and global warming. Thinking “outside the city” and “outside civilization,” we come to look to the anarchic communitarian leanings of Diogenes and indigenous peoples for a view of a future that does not sustain the status quo but instead radically re-envisions it.Phenomenology provides us with a method for critiquing the tools and technologies we use to power our cultures, support our cities, and maintain our state institutions. The environmental crisis that we currently have is inextricably tied to various political crises as well; and how we envision the tools, media, and material structures of our world are tied to these crises. Informed by an Husserlian conception of personhood and consciousness, an anarchic communitarian politics gives us a moral grounding for a critique of liberalism, capitalism, neoliberal democracy, the State, an assumed urban future, and the concept of “sustainability” as it relates to the existential threat of climate change and global warming. Thinking “outside the city” and “outside civilization,” we come to look to the anarchic communitarian leanings of Diogenes and indigenous peoples for a view of a future that does not sustain the status quo but instead radically re-envisions it.

The fate of al-Fārābī as a political philosopher is currently at stake. In the contemporary scholarship devoted to al-Fārābī, a debate has been waged for several decades between those scholars defending the legacy of Leo Strauss, namely Mushin Mahdi, Miriam Galston, and Charles Butterworth, who view al-Fārābī as a political philosopher par excellence by privileging his political texts as holding the esoteric key to deciphering his philosophy as a whole and scholars such as Dimitri Gutas and David Reisman who rebut Strauss by claiming that one cannot decisively distinguish between his political philosophy and other extant texts in his corpus. Instead of rehearsing their positions here, I wish to offer a new path forward by turning to al-Fārābī’s account of the imagination as a means to investigate the phenomenon of political community. This paper shall argue that al-Fārābī’s exposition of political community is primarily informed by a phenomenological naturalism adopted from Aristotle that is primarily oriented by how the human soul encounters phenomena by engaging with the surrounding world via the faculty of the imagination. In what follows, I shall briefly sketch the role of the imagination in Aristotle’s De Anima and Rhetoric before turning to al-Fārābī’s own phenomenology of the imagination in his political treatises ranging from the Attainment of Happiness (Taḥṣīl al-Sa‘āda) and Selected Aphorisms (Fuṣūl al-Muntaza‘a) to the Political Regime (Kitāb al-Siyāsa al-Madaniyya) and the Opinions of the Citizens of the Virtuous City (Mabādi’ Ārā’ Ahl al-Madīna al-Fāḍila).

In his interpretation of Aristotle, Heidegger points out that Aristotle's natural community is part and parcel of his more general attempt to account for the presencing (ousia) of things in nature (physis). That is, in order for things in nature to be they need to fulfill their definitions. Consequently, for humans, community is the place where humans as life-possessing-logos (zoōn logon ekhon) and at the same time life-in-the-polis (zoōn politikon) can reveal their genuine definition (horismos). This will render possible the first formulation of the community as a natural community. Yet, just like the status of abnormalities and accidents in nature, prioritizing the fulfillment of justice as laws of the society over the singular expression of individuals would eventually complicate the status of justice with regard to the abnormal and unprecedented cases. Derrida’s critique of the laws shed a good light on the limitation of all laws with a universal claim which will be applied here to the Aristotelian formulation of them. Finally, this essay highlights the moments that Aristotle’s admission of the impossibility of universal laws provides the possibility of alternative comportment towards otherness and alternative ethics. In effect, it is Aristotle's mistake or "missing the mark" (hamartia) that opens the door for a new mode of following the laws, I call nomadic following.