مطالب

The financial markets are encountering uncertain conditions that are heightening their tail risk. This study analyzed eight stock market indices employing a neural network quantile regression methodology from 24 July 2017 to 22 August 2023. The findings demonstrated that the proposed model effectively estimated the tail risk by VaR and CoVaR of the sample indices of the Iranian stock market while considering oil and gold price fluctuations as risk factors. The results showed that the global crisis of the COVID-19 pandemic, which began in China in 2020, had significant impacts on global indices. However, the shock was relatively worse in the Iranian stock market, particularly in some industries such as Metals, Metal ores, and Chemicals, and the Overall indices had greater vulnerability than the rest of the indices. During the global crisis in 2022, which was triggered by the war in Ukraine, the Iranian capital market experienced a significant shock.

In the contemporary world, education is recognized as a fundamental tool for fostering active, responsible, and capable citizens who require processes that strengthen participation, mutual understanding, and rational dialogue. The present study aims to examine the application of Rousseau’s participatory democracy and Habermas’ communicative action in the teaching of spatial sciences, with a particular focus on geography. The research adopts an action research design with an applied orientation. The study population consisted of 24 undergraduate geography students enrolled in the course Urban Geography of Iran. Data were collected and analyzed across 14 instructional sessions through observation, evaluation, and the interpretation of lived experiences within an interpretive framework. The research process followed a cyclical pattern, including problem identification, theoretical review, formation of focus groups, and dialogue-oriented consensus building. Findings indicate that democratic, participatory, and communicative approaches to spatial education emerge gradually and require a process-oriented foundation. Accordingly, the integration of Rousseau’s participatory democracy with Habermas’ communicative action demands active facilitation by instructors and the reinforcement of intra- and inter-group interactions. The results further reveal that combining these two approaches in geography education—particularly in spatially oriented courses—creates a pathway for transitioning from teacher-centered learning to participatory–discursive learning. This shift enhances skills of spatial analysis, critique, collaboration, and debate, thereby deepening learning and understanding of spatial concepts. Ultimately, the study proposes a practical framework for democratic, interactive, and active education, serving as an illustrative example of implementing these philosophical approaches in higher education.

This study explores the concept of brain rot and its correlation with Avicenna’s four stages of intellect, offering a philosophical and normative perspective on cognitive decline in the digital age. By mapping the stages of brain rot—excessive exposure to digital content, mediating factors, cognitive dysfunction, and chronic cognitive decline—onto Avicenna’s hierarchy, this study reveals how digital overstimulation hinders intellectual progression. The research highlights the stagnation of cognitive faculties, from the passive, unactualized state of ʿAql Hayūlānī (potential intellect) to the irreversible decline seen in ʿAql Mustafād (acquired intellect). Mediating factors such as digital addiction, information overload, and mental fatigue exacerbate this stagnation, preventing the activation of higher cognitive functions and reflective reasoning. The study also integrates recent literature on brain rot and digital dementia to provide empirical support for the mapping process, demonstrating how excessive digital exposure disrupts intellectual growth and rational autonomy. These findings suggest the need for philosophical reflection on cognitive decline and underscore the importance of addressing the challenges posed by digital media in fostering intellectual engagement and development.

Good governance and efficiency have long been important and central topics in philosophical and political discussions around the world. This study examined philosophical theories related to good and efficient governance, as well as their importance in government structure and performance. Among Western philosophers Plato in his book considers good governance as a government based on justice and the common good, while Aristotle considers it based on good people and citizens. On the other hand, Islamic philosophers such as Khwaja Nasir al-Din Tusi consider justice to be the basis of government, and Al-Farabi likens good government to the utopian city. This study shows that philosophical concepts in good governance should go beyond abstract theories and be effectively implemented at executive levels. In particular, the emphasis on justice and fairness, freedom and authority, equality and equity in good governance are considered as fundamental pillars in resource management and fair distribution in order to achieve social welfare and democracy. Ultimately, good and efficient governance not only contributes to justice but also to strengthening the relationship between the government and citizens a well as promoting social capabilities to achieve a dynamic and stable government.

Form meaning typical form in philosophy is proved under the title of " total reality of an object" through a logical method. Modern sciences since 17th A.D. century have been formulated by the ideas of elites like Newton, Galileo, and Descartes via factors like alteration in academic tradition methodology, consolidation of mechanical look at nature and establishment of originality of evolution. Nowadays these sciences diminish the position of form and changethat high position of to a quantifiable accident or storable information or a cause of unification among organs of a living creature. Islamic philosophers though disagree each other regarding explanation of its truth and its combination with matter and how the essence of flesh is formed, in fact, they do not raise doubt in its truth. Some by denying matter regard flesh identical withform and some by accepting matter regard their combination concrete and MullaSadra regards its combination with form unifying and by introduction of substance theory brings a tremendous revolution in the explanation of its position and how it evolves.

Contemporary critical reflections of violence immensely focus on an `ever war-like condition’ that makes the state of exception a permanent possibility. Most popular perspectives of western political philosophy seem to look at a bigger picture; a bird’s eye-view of the world – looking at violence as violence of war and genocides. Every reflection is directed toward war, violence, here and there, and its effects on various human societies. Having a bigger picture is imminent. Besides this big picture we cannot overlook several micro-pictures. The bigger picture will lose its moral and political justification, this paper commits to argue, unless the claim of a permanent emergency locates itself in the manifold normalizations of everyday life that not just distort political objectivity, corrupt human nature, and create intolerant internal civic culture[s]. These instill in the civil society a dangerous indifference to the pain of the socially/politically vulnerable that greatly threatens the latter’s political sense. The single line of argument here is only when the pathologies of everyday lives is grasped only then we can comprehend more deeply the reality of war and/or violence as a permanent condition.

Science seeks to discover the order present in nature and describes this order in the form of laws. Religion is a response to a Transcendent Being Who transforms our lives and gives it a meaning. Traditionally, spirituality was regarded as an integral aspect of religious experience, and spirituality and religion were inseparable. But, the decline of organized religions and the growth of secularism in the western world have given rise to a broader view of spirituality which includes reference to those aspects of human experience which go beyond a purely materialist view of the world, without necessarily bringing in a supernatural reality. Scientific revolution started in the seventeenth century with the works of F. Bacon, Descartes, Galileo, Newton, Boyle, etc. and gave rise to the promotion of empiricism by Bacon and Galileo and the propagation of mechanical worldview by Descartes, Galileo and Newton. Gradually the power of Newtonian system impressed the scientists, and the role of God was first reduced to the initiator of the universe and with the French enlightenment it was eliminated. With the appearance of Philosophers and scientists like Hume ,Kant ,August Comte, Marx, Darwin , Durkhim , Freud and logical positivists, empiricism became the dominant philosophy and with that metaphysics ,religion and spirituality went into the sideline.Several important currents started during the second half of the twentieth century which had a revival effect on religion and spirituality and some eminent scientists of our era –including some non-theists – have emphasized the necessity of going beyond the material features of life and paying attention to its spiritual aspects (values, meanings, etc.).

The emergence of postmodernism has noticeably redefined the notion of the “self,” presenting it as a deconstructed postmodern subject. In this context, the postmodern self appears polysemic and decentered, embodying prominent characteristics of postmodernism. Donna Haraway’s concept of the “cyborg,” characterized by its synthetic and hybrid nature, offers a framework for understanding this postmodern self. Haraway portrays the cyborg as a distinctly female figure which is constructed from a collage of fragments. The goal of this article is to explore the construction of the postmodern self in the context of cyborg feminism to illustrate how technology and cybernetics serve as tools for women’s empowerment and to demonstrate how women can confront patriarchal systems and restore their rights by embracing the hybrid and synthetic aspects of the postmodern female identity. Succinctly, this article aims to exemplify how redefining female identity through the notion of the cyborg allows women to transcend male dominance and reject binary oppositions characterizing them as “the Other” and to surpass a society that has consistently endeavored to marginalize them. Thus, this essay maintains that cyborg feminism serves as an insightful lens for examining the construction of postmodern selves, challenging traditional distinctions between gender, technology, and identity.

Jonathan Swift’s Gulliver’s Travels has long been read as a satire targeting the 18th-century British politics, scientific rationalism, and imperial ambition. But beneath its satirical surface, the novel grapples with deeper philosophical questions—about how desire is shaped, how subjectivity is produced, and how individuals are caught within the systems that define them. Although scholars have extensively explored the text from political and ethical perspectives, its engagement with the dynamics of desire has not been examined through the theories of Gilles Deleuze, Félix Guattari, and Slavoj Žižek. This study brings those frameworks into conversation with Swift’s narrative, drawing on the concepts of desiring-machines, social-machines, the Body without Organs, and the desire of the Other. Through a close reading of Gulliver’s four voyages, the paper traces the dynamics of desire and Gulliver’s gradual alienation from the social structures, culminating in an ontological rupture—a rejection of the codes that once shaped his identity. Rather than upholding Enlightenment ideals, Swift offers a portrait of a subject unravelling under their weight. In this light, Gulliver’s Travels emerges not only as a political satire, but as a profound meditation on desire, control, and ontological rupture.

This article examines the hybrid of heritage and spiritual tourist attractions, tourist activities, and the management of Bali's Gunung Kawi Cliff Temple destinations in the context of sustainable tourism development. A qualitative method typically involves literature studies, observations, and in-depth interviews. The hybrid approach is believed to be a pathway towards sustainable tourism in the new normal era, as it promotes community-based and environmentally conscious tourism. Tourist destinations need to build intangible products in the form of something to feel, to improve the quality of tourist attractions. The intangible aspect can lead to the development of new products related to the initial concept and become a hybrid form of tourism. The intangible derives from the environment and culture, a pathway towards sustainable tourism in the new normal era, as it promotes community-based and environmentally-conscious tourism. Regarding Tebing Gunung Kawi Temple tourism, tourists need something to feel. This has developed heritage tourism attractions into hybrid and spiritual tourism .

The aim of this study is to examine Allama Tabatabai’s account on faith and analyze it within the framework of Daniel Howard-Snyder’s non-doxastic approach. Faith is one of the key concepts in the epistemology of religion, and recent analytic approaches has increasingly distinguished it from belief. Allama Tabatabai describes faith as being based on two main components: "al- i'tiqad" and "tamakkun fi al-qalb“. This paper employs a comparative method to evaluate Allama’s account, interpreted as a form of doxastic faith, with the core components of Howard-Snyder’s non-doxastic model, in order to address the ambiguities in the concept of faith and the challenges associated with doxastic faith. Based on Howard-Snyder’s non-doxastic analysis of faith, the upshots show that the concept of "al- i'tiqad" in Allama’s account, as a cognitive attitude, is ambiguous and lacks the essential characteristic which is constituent for belief. Additionally, the failure to explicitly define the conative and evaluative components of faith in Allama’s account is another challenge. Drawing on Howard-Snyder’s model, which emphasizes faith amid doubt, this article argues that the non-doxastic framework provides conceptual resources for clarifying these ambiguities and for constructing a meaningful bridge between classical Islamic thought and contemporary discussions in the epistemology of religion.