مطالب

This paper examines the political philosophy of Artificial Intelligence (AI) through three distinct approaches: optimistic positivist scientism, critical middle ground, and phenomenological pessimism. The central issue addressed is the ethical and political implications of AI, specifically how it influences governance, social structures, and human autonomy. The research questions explore how AI can be understood in terms of its potential and risks, how different political philosophies interpret its role, and what governance models can mitigate its negative consequences. The methodology adopted is a comparative analysis of key thinkers and their contributions to the debate on AI. The framework includes positivist, critical theory, and phenomenological perspectives, with a focus on how these paradigms inform the understanding of technology and its societal impact. Key theorists discussed include Francis Bacon, Karl Marx, Yuval Harari, Jürgen Habermas, Martin Heidegger, and Hannah Arendt, each offering a unique viewpoint on the nature of AI and its implications for governance and human existence. The findings highlight three divergent views: the optimistic positivist approach sees AI as a tool for progress, advocating for technological innovation and global governance; the critical middle ground emphasizes ethical oversight and regulation to prevent social inequality; and the phenomenological pessimism warns of AI’s potential to undermine human freedom and autonomy, leading to a dystopian, technocratic society. The study concludes that while AI offers significant potential for improving human life, it also raises profound challenges that require careful regulation, ethical consideration, and a commitment to preserving democratic freedoms.

ranslated literature almost always involves a degree of manipulation of the source text for a certain purpose. Such manipulations are imposed by the ‘patrons’ who try to regulate the relationship between the literary system and the other systems a society is composed of. Working on this fundamental broadly-acknowledged assumption about translation, the present study aimed at identifying the concepts that are often manipulated in translated literature published in contemporary Iran. It also attempted to spot the manipulative strategies imposed on translations and the counter-manipulative strategies adopted by translators to sidestep those manipulations. Drawing on the findings of the so-called ‘Manipulation School’ and Dukāte’s typology of manipulation strategies, it conducted a comparative analysis of the source texts and translated versions of four American novels recently published in Iran. The codification of the data revealed the frowned upon taboo concepts to be descriptions of, or references to, sexual activity, physical contact between the sexes, human body, extramarital relationships, swear words, prostitution, nudity, homoeroticism, alcoholic drinks, and dancing. The most frequent manipulation strategies were 1) deletion of the taboo concepts, 2) substitution of the concepts with totally different concepts, and 3) attenuation of the forbidden words, that is to say, expressing them in a more polite, softer language. Although the manipulation mechanism is most effectively in place, the translators seemed to have occasionally applied creative strategies to evade the imposed manipulations. Such counter-manipulative strategies were classified as legitimization, archaism, use of less familiar words, degenderalization, denunciation, and borrowing in this study.

Although reflective teaching and well-being have been promoted as a means to promote teaching quality, there is little empirical evidence to illustrate their impact on enhancing professional development. To fill this existing gap, this study adopts a mixed-methods approach to examine the contribution of reflection and psychological well-being as predictors of professional development. In so doing, 350 English language teachers participated in a survey and follow-up interviews. The correlational analysis confirmed the positive relationship among these three constructs, and a structural equation modelling indicated that both reflection and well-being significantly predicted professional development; however, well-being was a stronger predictor compared to reflection. The qualitative analysis of data revealed four main themes contributing to professional development among teachers. The pedagogical implications are also elaborated and discussed.

Cet article examine le rôle de l’intelligence artificielle (IA) dans l’amélioration de la compétence orale chez les apprenants de français langue étrangère (FLE) en Iran. Il s’interroge sur la manière dont l’IA peut contribuer, de manière efficace et contextualisée, au développement de cette compétence dans un environnement culturellement spécifique. L’étude repose sur une enquête menée auprès de 20 apprenants de FLE en Iran. La collecte de données s’est effectuée à travers un questionnaire ciblant leurs compétences orales, leur expérience d’usage de l’IA et leur perception de l’adéquation culturelle des contenus générés. L’analyse des données mobilise une approche mixte (quantitative via SPSS et qualitative) et un cadre théorique pluridisciplinaire. Ce cadre s’appuie sur la théorie de la compétence communicative de Dell Hymes, la théorie de l’adaptation culturelle de Kim et Hall, les approches discursives-pragmatiques de John Searle et surtout sur la théorie du carré tensif de Fontanille. Les résultats indiquent que l’IA permet d’améliorer la prononciation et la fluidité, encourage l’usage des expressions idiomatiques françaises et développe la souplesse linguistique. Par la création d’environnements vérisimilitudinaires (contextes d’interaction réalistes et culturellement cohérents) et des retours personnalisés en temps réel, l’IA favorise un apprentissage actif et individualisé. Toutefois, certaines limites subsistent : la difficulté à reproduire les dimensions émotionnelles, gestuelles et implicites des interactions humaines, ainsi qu’à intégrer la diversité dialectale régionale.

Drawing on Manichaean Middle Iranian texts and adopting a textual approach, the present article tries to define the meaning and usage of some technical terms (termini tecnichi) in Manichaean theology, especially the words “angel” (frystg, fryštg) and “apostle, messenger” (frystg, fryštg). The use of a word for two meanings and/ or two concepts in the Manichaica was a result of the redefinition that each of the different Manichaean communities presented for the concepts of ‘angel’ and ‘apostle, messenger’. The article shows that the Iranian term frys/štg has been redefined and expanded in meaning in Manichaean literature under the influence of Syriac writings; a redefinition that could generate an angel from an apostle / a messenger and a king from the angel. Here, we also examined the technical terms xwdʾy/ xwdʾwn ‘lord’, by / bg ‘god’, yzd ‘god’ and bgpwhr / βγpšy / βγpšʾk ‘son of God’ (βγpwryšt / βγpšyt ‘the sons of God’) βγpwr(ʾ)yc ‘daughter of God’ showing the contexts in which these terms appear and what examples they refer to. Our study shows that some of them were used not only for angels and historical figures (like Mani and Manichaean leaders and electi, as well as previous apostles), but also included at least one of Manichaean gods, i.e. ‘Third Messenger’.

In this paper, I take for granted the view of a long tradition tracing back to Kant that the content of perception is nonconceptual, nonpropositional, and iconic. However, I challenge the idea that this content is either an existentially quantified proposition (the existential view), an object-involving proposition (the particularist view), both (the pluralist view), or still that there is no fact of the matter about the elusive content of perception (Block). Instead, I propose an alternative hybrid model as the most suitable for perception, namely a mix of the representation of properties (relativistic content) and acquaintance with whatever causes the relevant token experience. Although this format is iconic or map-like, the best semantic model for understanding this relativistic content of perception is an open sentence with predicates and free variables. Since this content is neither particular nor existential, it is incomplete (at least in the light of Fregean semantics). That is, it is neither accurate nor inaccurate per se. Perceptions do not represent particulars, let alone the causal relationship between particulars or environmental conditions and the token experience. In other words, neither particulars nor causal relations belong to the content of the experience. Instead, particulars and causal relations belong to the evaluative circumstances of the content (Lewis's context-index pairs). Perceptions represent "de re" properties as accurate or inaccurate attributions to what is causally responsible for the relevant token experience.