درخت حوزه‌های تخصصی

Much of the research on the comprehension of passive sentences has targeted healthy adults, L1 acquirers and people with aphasia. However, a topic that lacks evidence is the comprehension challenges of EFL learners facing different passive structure types. Consequently, this study investigated the comprehension difficulty of different passive structures by 186 intermediate EFL learners. The participants’ task was to read a sentence and choose a corresponding answer in a multiple-choice format via a software application designed for this study. The answers were analyzed in terms of the comprehension accuracy and the reaction time. Compared with the passive sentences, the participants needed less time comprehending active sentences and had a higher success rate. The results suggested that different passive verb types (i.e., regular/irregular, action/state, double-object/single-object, negative/affirmative, and question/statement) imposed different degrees of comprehension challenge to EFL learners; passives with regular verbs (PR) were the least challenging and passives with double-object verbs (PDO) were the most demanding structures. It was also revealed that the participants’ comprehension of different passive structures was significantly different based on their reaction times. The study’s findings may be of insight for EFL instructors and material developers to possibly invest more time for the more challenging passive structures.

The story of Adam has been a site of debate among religious scholars for various reasons. In this context, examining how commentators engage with the text and articulating their logic of understanding play a significant role in acknowledging the evolution of thought in interpretation. A cognitive triptych by Ayatollah Javadi Amoli regarding the understanding of "The world, human beings, and knowledge" in relation to verses 30-34 can guide us towards this important discourse. The tripartite focus of understanding logic in this story centers on anthropology and defining the characteristics of the perfect human in his relationship with God as the Creator of the Caliphate, and with angels acting as the disciples of the Caliph. From this perspective, the faculty of knowledge of names, which is the source of Caliphate, is endowed in all humans, and the will is the factor that fosters human dignity or conceals it, leading to a fall into bestiality and wickedness. This scene, from a cosmological viewpoint, is transcendent in time and free from the possibility of error, contrasting with the material world as the place of the human elemental body and the origin of its evolutionary movement. In the epistemological dimension, the commentator believes in the existence of levels of knowledge based on the nature of the objects of knowledge across longitudinal realms. Accordingly, the realm of proclamation exists in the intellectual realm and the rights of humans within the status of the self-sufficient being and the realm of the soul. From his perspective, the story of Adam is a case of an external personal matter and informs of a divine and continuous tradition in creating a Caliph on Earth. His departure from the theory of corporeal creation and spiritual permanence in explaining the realms of the soul is also noteworthy in this narrative. The commentator’s statements show the influence of the content of Shia narratives, alongside a prominent application of mystical and philosophical teachings and assumptions