مطالب

In this paper, trade relationship between Iran and its main trading partners based on Heckscher-Ohlin-Vanek (H-O-V) theory is studied in order to evaluate the development of trade relationship in export factor intensity framework. Considering several production factors such as labor, physical capital, knowledge capital, R&D expenditures, productivity and energy as countries export factor content from 1990 to 2020 is the innovation of the study. Regarding the role of R&D expenditures in trade expansion, it seems there is an allocation gap of this resource between developed and developing countries in order to benefit from the identical distribution, while the empirical findings available in the trade literature implies also unpredictable impact of the R&D expenditure variable on trade flows. Therefore, the analysis of this variable effect on trade flows is not limited to a parametric relationship. Nevertheless, other factors such as labor and capital have distinct and parametric effects on trade relations, so that a semiparametric method has been applied to the model of Iran’s export supply in relation with its trading partners. The empirical results showed that productivity, human capital, and knowledge capital, which are the main trade factor content, have the most impacts on Iran export flows and its trading partners. Additionally, the nonparametric part of the model implies that a higher percentage of R&D expenditures affects significantly Iran’s export flows in a higher rate.

Background: Community-based rehabilitation is a multi-dimensional approach to improve the function and quality of life to mentally ill people. Aim: This study examined the effect of rehabilitation protocol that were the spine strengthening exercises on adult mentally disabled men with upper body anomalies. Materials and Methods: This study was performed on 28 educable mentally disabled with the age range of 30-45. These subjects had positional hyperkyphosis angle, more than 45° and FHP more than 46°. They were randomly divided into two groups of experimental (n=16) and control (n=12). Experimental group followed the three-step training protocol for two months. A spinal mouse and a digital camera were used to measure the deviation of thoracic area’s hyperkyphosis and the FHP angle respectively. The dependent and independent t-tests were applied for within and between groups’ comparisons respectively. The significance level was considered at 0.05, all analysis of study was done by SPSS<sub>23 . Results: The mean of hyperkyphosis and FHP angles in experimental group, significantly decreased ( P = 0.008, 0.003), respectively. But there was no significant change in control group ( P = 0.101, 0.122). The independent t-test results for both variables indicated a significant difference between control and experimental subjects after the protocol ( P = 0.001). Conclusion: The combined corrective exercises caused a reduction in head, neck and trunk disorders of study subjects.

Subscribing to the principles of logically valid reasoning and parsimony of presuppositions in the framework of a religion that hinges on a revealed eschatological message, the medieval Islamic philosophers were bound to interpret the Qurʾānic account of the afterlife in ways that may have compromised at least some of its literal meanings. However, to what extent precisely do these interpretations go against the grain of Revelation has to be determined separately in each particular case. Wholesale statements regarding the alleged coherence or incoherence of general types of philosophical theories with Revelation risk neglecting important variations between theories, and thereby rendering us blind to the scope of possibilities in the concepts involved. From this perspective, I will consider the eschatological implications of the psychological theories of Avicenna and Mullā Ṣadrā, who both subscribe to a dualistic view of human being and consequently claim that the afterlife does not concern one's body. Two questions will then emerge as especially central to dualistic accounts of the afterlife. (1) How do we make sense of the kind of first-personality that must be an irreducible constituent of existence in the hereafter, provided that the latter fulfills the eschatological promise given in the Revelation? For in order to be a justified reward or punishment for my acts in this life, the afterlife must be in an equally strong sense mine. In the Arabic Peripatetic tradition, many of the central doctrines of which Avicenna and Mullā Ṣadrā subscribe to, individuality entails materiality, which seems to suggest that human being can have a distinctly first-personal existence only when some kind of connection is preserved to the body as the necessary condition of one's individuation. (2) How do we account for the emphatically sensual descriptions of the hereafter in the Revelation? Again, in the Peripatetic tradition all cognitive acts that involve objects with sensible characteristics require bodily instruments of cognition, in the absence of which the revealed account is in danger of becoming a mere metaphor. In the light of these two questions, I will argue that Avicenna's dualism ends up with a rather narrow conception of the afterlife. He does try to give an account of a genuinely first-personal afterlife, and thereby presents a carefully argued departure from the Peripatetic tradition. But because of the way in which Avicenna separates the soul from the body, Avicennian afterlife is bound to remain exclusively intellectual. Thus, with regard to the second question Avicenna seems forced to interpret the Revelation in almost exclusively metaphorical terms. On the other hand, while following Avicenna in the first question, Mullā Ṣadrā conceives of the separate existence of the human soul in much broader terms than his predecessor. By means of the concepts of mental existence ( wujud dhihniyy ) and the world of images ( 'ālam al-mithāl ), he ends up with a conception of human afterlife that is rich in terms of experiential content, and thereby potentially more coherent with the revealed account.