مطالب

The purpose of the present study was to model the structural relationships between academic adjustment and mindfulness with the mediation role of academic hope emotion and academic anxiety emotion. This research adopted a descriptive correlational design using the structural equation modelling. The statistical population included all secondary school female students in Bushehr city in 2022-2023, and based on Cochran’s formula and Random clustering sampling method, 256 people were selected. In order to examine the research variables of the participants, the mindfulness scale Drotman, Galub, Ogansianrid (2018), the compatibility questionnaire High school students completed the Sinha and Singh (1993) and Pakrun, Goetz, Tietz and Perry (2002) academic excitement scale. analyses were done by the structural equation modeling method. The findings showed that the research model has a good fit with the collected data. The findings indicated that the structural relationship of between academic adjustment and mindfulness with the mediation role of academic hope emotion and academic anxiety emotion had an optimal fit. The findings showed that mindfulness was able to predict academic adjustment either indirectly through the emotion of academic hope and emotion of academic anxiety. In general, the findings of the current research show the role of emotion of academic hope and the emotion of academic anxiety in relationships between mindfulness and academic adjustment.It can be concluded that the requirement to increase the academic adjustment of students is to pay attention to their mindfulness, academic hope and academic anxiety.

Regarding the way of facing the West and modernity, Ahmed Fardid is among the thinkers who, by adopting a philosophical and judgmental approach, rejects modernity, philosophy, and western civilization in its entirety. Fardid considers modernity and the West to have an inherent crisis and considers any attempt to patch up modernity with Eastern religions or cultures futile. Fardid, who is the creator of the word “ Gharbzadegi (Westoxification)”, considers human sciences and Western civilization to be nothing more than the inciting soul vanities and blasphemy. By adopting an essentialist and negative approach towards the modern world, he calls for a complete break from the subjectivism and humanism associated with the modern world and a return to Islamic-oriented philosophy (Hekmat-e Onsi). Seyyed Hossein Nasr, as a traditionalist thinker, rejects Western civilization and modernity as a unified whole. He wants to incorporate modern science and reason and take perennial philosophy. In this paper, via a comparative analysis method, this hypothesis is examined that although Fardid and Nasr are sympathizers in the complete negation and rejection of the modern world, Fardid confronts modernity and its consequent subjectivism using Heidegger’s western thought. This is when Nasr confronts modernity from the perspective of a traditionalist thinker who believes in the foundations of tradition. Nasr considers the return to the perennial philosophy to solve confronting the Western world and modernity, but Fardid faced with the modern world, emphasizes that although modernity is the exposure of self-fulfillment, one must strive to overcome it. It is difficult to return to the past.