مطالب

The Arash (Al-Durra) gas field, located in the northern Persian Gulf, is a shared natural resource claimed by Iran, Kuwait, and Saudi Arabia. Ongoing maritime boundary disputes have made the development of this field a geopolitical and legal challenge. Game theory is used in this research to model the strategic interactions between the three states under various cooperation and competition scenarios. The results indicate that trilateral cooperation would be the greatest economic and security benefits for all parties; however, political tensions and legal barriers, particularly Iran’s non-membership in the United Nations Convention on the Law of the Sea (UNCLOS), hinder such outcomes in the short term. Iran experiences the greatest losses under competitive strategies, while Saudi Arabia and Kuwait benefit more from bilateral agreements. The study also explores how Iran’s legal position could be strengthened through accession to UNCLOS and the adoption of a flexible strategy that combines active diplomacy with cautious resource exploitation. This approach could improve Iran’s bargaining power and reduce its isolation in the dispute. The research offers a comprehensive analysis of the legal, geopolitical, and economic dimensions of the Arash field conflict and provides actionable policy recommendations to reduce tensions and promote equitable, long-term resource sharing in the region.

The purpose of this study was to assess how socio-demographic factors affect quality of life, emotional intelligence, and organizational commitment among employees of transmittal companies in Sistan and Baluchestan Province, Iran. The sample included 268 employees from the Sistan and Baluchestan Transmittal Company who were selected through a convenience sampling method. The Quality of Life Scale created by Dueby et al. (1988), Singh's Emotional Intelligence Scale (2004), and the Organizational Commitment Scale by Khan and Mishra (2002) were employed for gathering data. The results from one way ANOVA indicated that individuals aged 31-40 years and those aged 41 years and older exhibited notably higher average mean scores for quality of life in comparison to the 22-30 years age group. However, people between 22 and 30 demonstrated notably higher average scores in emotional intelligence compared to those in the 31-40 age group and individuals aged 41 and older. The results of the independent t-test revealed that male employees achieved significantly greater average scores on quality of life compared to their female counterparts. The results from the one-way ANOVA indicated a notable difference in quality of life scores; employees with 11-20 years and those with 21 or more years of experience showed significantly higher average mean scores in quality of life compared to employees with less than 10 years of experience.

Care ethics emphasizes the incessant nature of the work of care. The other-oriented focus of care work and the asymmetric relation between the one-caring and the cared-for entails a normative commitment to a cyclical conception of living time on the part of the one-caring. Moreover, in care, we must think of the time of the self as intertwined with the time of the other, thus constituting a mutual temporality. However, from the perspective of a feminist phenomenology of time, potential moral harms can be identified in the temporal structure of care, which may cause caring time to degenerate into uncaring time for the one-caring. To avoid such a predicament, it is imperative to develop an emancipatory ethics of time at the heart of the relational ontology of care. I argue that when various modalities of living time in care sediment into a coherentist ontology of time, only then is there a degradation into uncaring time. To positively reconstruct a radical notion of caring time, we must build a disruptive ontology within our conception of caring time, which highlights the significance of rupture, dissonance, disruption, and distortion within the everydayness of care. The argument in the paper serves a normative purpose since it draws our attention to what we owe morally to the one-caring in terms of their time. My analysis weaves together care ethics, feminist phenomenology and feminist writing from India through a philosophical engagement with Amar Jiban by Rassundari Devi.