مطالب

This study aims to identify the role of transfer in the L3 acquisition of indefinite frequency adverbs, be it L1, L2 or both; and to find out whether CLI occurs on a feature-by-feature basis or as a wholesale phenomenon. Also, this study intends to investigate the influence of the learners' L2 proficiency on the L3 acquisition of indefinite frequency adverbs; and to examine the effect of different task modalities on the facilitative/detrimental role of background languages in the transfer of indefinite frequency adverbs in the early stages of German learning. To this end, we studied 30 Persian-speaking L3 learners with previous L2 knowledge of English. We collected data from a grammaticality judgement task to account for learners' receptive knowledge and an element rearrangement task to measure learners' production. The data were analyzed using multivariate tests and paired samples t-tests, which allowed us to estimate the effects of background languages, learners' L2 proficiency, and task type on the acquisition of indefinite frequency adverbs in L3. The results contradicted the wholesale CLI and supported the hybrid transfer models of CEM and LPM, which claim that transfer occurs property by property. The results also refuted the role of micro-variables, including learners' L2 proficiency and task type.

The emergence of flipped learning has provided new opportunities to improve the quality of English language learning. First, the present study attempted to investigate the effects of flipped learning on enhancing the vocabulary knowledge of EFL learners. Second, it aimed to investigate the perception of the participants toward the flipped learning. To this end, 23 EFL learners from an English institute in Iran were assigned to the flipped and conventional groups. In the flipped classroom, the course materials selected by the teacher were posted via Telegram Application in advance to the class and the class time was spent on different peer and group activities including pre-communicative sentence arrangement, communicative activities, pair, and group discussion, role-play and storytelling. Multiple data collection sources, including a vocabulary knowledge test, a student-recorded portfolio, and a flipped learning experience questionnaire were employed to elicit the required data. The results revealed that the participants in the flipped learning classroom performed a little better than the participants in the conventional class; however, it was not statistically significant. Besides, they did not have a positive attitude toward flipped instruction. The author presents insights into the impacts of flipped instruction on the quality of vocabulary learning and the participants' perception of flipped learning and offers recommendations and implications for practice.

This research study aims to investigate the motivation behind Iranian EFL learners' desire to learn English, with a specific focus on the political and socio-economic factors that influence them. The study takes into account the changing political and social landscape in Iran, which has been shaped by globalization and advancements in information and communication technology (ICT). In order to gain a deeper understanding of the driving forces behind Iranian EFL learners' English language acquisition, the researcher conducted interviews with thirty participants who had been studying English for approximately 3 to 6 years. The interviews were transcribed and the data was then analyzed using a systematic approach, including open, axial, and selective coding. The resulting model identified seven factors and twenty-seven categories that contribute to language motivation. These seven factors were a) The government’s foreign and economic policy, b) Transfer of religious and national ideology and patriotism, c) Academic and occupational aspirations, d) Improving social life, e) Fear of failure, f) International posture, and g) IT advancements. This model can serve as a valuable resource for informing future educational policies and curriculum development in Iran.

SUBJECT & OBJECTIVES: The paper provides a functionalist analysis of human free will and its impact on lifestyle from the perspective of Imam Ali . The discussion of free will and human influence over one’s actions is a significant issue in the fields of anthropology and theology, and it is interconnected with many topics in Islamic sciences and disciplines. Human beings possess various dimensions and characteristics, among which free will is a key feature. Imam Ali , in opposition to the prevalent deterministic interpretation, emphasized human free will and its impact on one’s actions. The belief in free will manifests in individuals’ lifestyles.METHOD & FINDING: In an analytical-descriptive method, this paper aims to examine the statements of Imam Ali  regarding human free will and its role in human lifestyle and progress. An active lifestyle or a passive lifestyle is considered a result of the belief in or denial of this free will. Progress and advancement in life, as well as divine happiness and reward, are achieved through free will, effort, and endeavor.CONCLUSION: Reward and punishment would be meaningless without free will. Effort and endeavor are fundamental aspects of lifestyle that arise from the belief in human free will. “An attempt to change undesirable conditions” and “Governance of belief” are among the manifestations of free will in individuals’ lifestyles. Man must strive to preserve freedom and not allow beliefs and values to be controlled by emotions.

SUBJECT & OBJECTIVES:   This article explores the ethics of political leaders in “Nahj al-Balagha,” a collection of sayings, letters, and sermons attributed to Imam Ali ibn Abi Talib , the first imam of the Shiites and the fourth caliph in Sunni Islam, as well as a prominent leader of the historical period of Islam. Over the centuries, “Nahj al-Balagha” has become an integral source of Muslim literature, and its content is actively studied for ethical and political lessons. This research aims to analyze the ethical principles and norms embedded in “Nahj al-Balagha,” with a focus on the role of political leaders.METHOD & FINDING:  The research is conducted through qualitative analysis of the texts in “Nahj al-Balagha” using methods such as thematic analysis, content analysis, and comparative analysis. The texts are systematically examined to identify explicit and implicit ethical principles, as well as examples and scenarios related to political ethics. Contextual data is utilized for a more comprehensive understanding of the philosophy and ethics embedded in “Nahj al-Balagha.”CONCLUSION:  It is expected that the results of this research will contribute to a deeper understanding of the ethical values that political leaders should adhere to according to “Nahj al-Balagha.” The study encompasses several key aspects, such as justice, honesty, compassion, conscience, governance, and leadership. The ethical expectations of leaders are presented in three contexts: subordinates, the general population, and their adversaries. By analyzing the texts of “Nahj al-Balagha” related to political matters and leadership, this work seeks to determine which ethical principles are deemed important for political leaders and how these principles may influence their behavior and decision-making.

Als der iranische Soziologe Ali Schariati Anfang der 1960er Jahre nach Frankreich kam und 1964 an der Pariser Sorbonne promovierte, wurde er als Student der Soziologie nicht nur mit marxistischen Ideen, sondern v.a. auch mit der Religionssoziologie Émile Durkheims konfrontiert. Für Schariati, der sich der Religion zugewandt hatte und eine revolutionäre Interpretation des Islam entwickelte, stellte Durkheims Soziologie in mehrfacher Hinsicht eine große Herausforderung dar. Dem französischen Soziologen Émile Durkheim wird nicht nur das Verdienst zugeschrieben, die Soziologie als formale Disziplin in Europa etabliert, sondern ihr durch die Übernahme der Methoden der Naturwissenschaften bei der Untersuchung der Gesellschaft auch eine wissenschaftliche Basis verliehen zu haben. Seine Methodik entspringt dem Positivismus, einem Konzept, das erstmals vom französischen Mathematiker und Philosophen Auguste Comte (1798-1857) eingeführt wurde. Der Positivismus Durkheims stellte für Schariati gewissermaßen eine „methodische Herausforderung“ dar, da er alles Metaphysische und Religiöse als unwissenschaftlich verwarf. Weiterhin gilt Durkheim auch als Begründer des Funktionalismus, der die Religion letztlich nur in der Bedeutung ihrer gesellschaftlichen Funktion würdigte, was für Schariati als religiösen Menschen, für den die Religion eine ganz besondere Bedeutung hatte, ein Problem darstellen musste. Ein weiterer wichtiger Punkt ist der, dass Durkheim in seinem Werk Les formes élémentaires de la vie religieuse („Die elemanteren Formen des religiösen Lebens“) bei seiner Untersuchung des Totemismus in einem Stamm der australischen Aborigines die Urreligion der Menschheit entdeckt zu haben glaubte, was eine wirkliche Herausforderung für Schariatis Denken darstellte. In diesem Artikel sollen zunächst die drei angesprochenen bedeutenden Aspekte der Religionssoziologie Durkheims kurz dargestellt werden und der iranische Soziologe Ali Schariati dem deutschen Leser kurz vorgestellt werden. Anschließend wird Schariatis Auseinandersetzung mit der Durkheimschen Religionssoziologie anhand dieser Punkte verdeutlicht und seine Denkweise dabei herausgestellt. Die Ergebnisse werden am Ende zusammengefasst

Einheit oder die Vielfalt des Seins“ waren eines der wichtigsten philosophischen Anliegen unter westlichen und islamischen Denkern im 17. Jahrhundert. Diese Forschung, die mit der Methode der Bibliotheksrecherche und unter Bezugnahme auf islamische und westliche philosophische Werke durchgeführt wurde, zielt darauf ab, die Gemeinsamkeiten und Unterschiede zwischen den Denkern, insbesondere Spinoza, dem niederländischen Philosophen, und Mulla Sadra, dem muslimischen Weisen, bezüglich der Einheit des Seins zu finden. Beide Denker betrachteten die äußere Vielfalt als unwirklich und suchten nach einer einzigen Wahrheit hinter der scheinbaren Vielfalt. Sie unterscheiden sich jedoch in der Art und Weise, wie sie diese Einheit ausdrücken. Der wichtigste Unterschied zwischen den beiden liegt in der Identifikation und Nicht-Identifikation der ultimativen Realität der Welt. Laut Spinoza gibt es nur eine Essenz im Sein, und die Vielfalten, die in den Objekten der Welt erscheinen, besitzen keine unabhängige Wahrheit. Es findet sich jedoch kein Hinweis auf die Intelligenz, Vernunft und Einzigartigkeit dieser Essenz. Dagegen widmet sich ein wesentlicher Teil von Sadras Philosophie der Beschreibung der Vollkommenheit der ultimativen Realität. Diese beiden Weisen haben weitere Punkte der Unterschiede und Gemeinsamkeiten in Bezug auf die Einheit des Seins, die in diesem Artikel behandelt werden.