مطالب

"Cultural studies" is one of the most important theoretical approaches that has gradually entered the analysis of media and artworks since the late seventies, and the most important aspect is to study how to create "Making meaning" and content that can be Reading artistic texts; Themes of daily life and lifestyle of different nationalities, ethnicities and cultures that can point to the differences and commonalities of human culture around the world and lead to constructive dialogue. How to spend leisure time, worshiping, dressing, eating, grooming, consuming, and all daily rituals, can be different from one culture to another. A comparative study of Iranian and British TV animation has been done due to similarities in terms of production structure, educational approach and media targeting, and this comparison helps us to have appropriate criteria for the content of Iranian TV animation. This research is a case study of three works from Iran and England with a descriptive-analytical method and with the approach of cultural studies seeks the meanings that are transmitted to the audience by these works. The main question of this research is how themes related to lifestyle and popular culture are represented in Iranian and British TV animation, the content of which can have a great impact on the audience's culture formation. The result of this research shows that British television animation productions show more topics of the Audience’s daily life than Iranian animation productions and introduce the British lifestyle and popular culture. 

The article specifies the human being based on the respiratory cycle, referring to the etymology of the word “spirit”. This word shares its root with the French word respiration (“breathing”) as well as the verb “to inspire,” suggesting breath and animation. Human temporality is made up of organic rhythmicity, from a weighing body that experiences itself as inscribed in time – this is the authentic meaning of the word “to exist”: to come from nowhere, without time, to somewhere, at some time. This article questions the compatibility between the demand for temporal efficiency, characteristic of the modern industrial age and the technophile ideology of communication, and the “service society” which purports to be more “caring” than the industrial one. Highlighting the suppression of the passage of time characteristic of the ideology of communication, where “time” is frozen in a self-reproducing present with no past or future, the author asserts that humane care is radically incompatible with a society that subsumes humanity, inscribed in time and in need of breath, under the ideology of a perpetual present. It is precisely on the basis of what specifies the human, namely breathing and desire, that the author proposes to consider how care might be possible in an ultra-technologized world. Drawing on an imaginary of movement and inspiration/aspiration/breathing deployed in choreographic performances and practices, the author invites the reader, as Simone Weil did, to substitute rhythm for cadence, to insert slowness into speed, and to favor the flow of time in a human reality that has become unbearable by dint of “modernization”. In so doing, we must reconsider head-on the fate that binds us, namely death, which no stasis in a perpetual present can eliminate, and which the metaphor of a risk of social necrosis invites us to reconsider. Accepting the passage of time, giving death back its face, is costly; but it's at this price that time can regain its humanizing value, as a sine qua non component of care.

Mullā Sadrā interprets “correspondence” in the correspondence theory of truth as the identity of quiddity (ʿayniyyat-e māhūwī) between mental existence (wujūd-i dhihnī) and external existence (wujūd-i khārijī) of a known object. However, this view conflicts with his principle of the primacy of existence (aṣālat al-wujūd), which posits that mental and external existences occupy distinct existential ranks, making identical quiddities impossible. To resolve this, Sadrā proposes the theory of correspondence of existential realms (tatābuq-i ʿawālim-i wujūdī), arguing that the quiddity of external existence is identical to that of mental existence, and their correspondence arises from the identity of their higher and specific existences. This article argues that while Sadrā clearly explains the identity of quiddity, his theory of existential correspondence fails to resolve the inconsistency. For true knowledge of an external object, the mental form must distinguish it from other objects in a conditioned (bi sharṭ-i lā) manner, not merely through indeterminate, unconditioned (lā bi sharṭ) knowledge of its qualities. Thus, knowing an object’s qualities abstractly does not equate to knowing the object itself, as distinguishing it requires specific, conditioned knowledge, undermining Sadrā’s resolution of the conflict between his theories.

Ameri believes that knowledge is formed through matter and form. This matter either originates from religion or does not. If the matter comes from a religious source, it constitutes religious sciences in the specific sense, including disciplines such as hadith studies and similar fields. However, since religion requires not only matter but also form, and since the general form of all sciences is shaped by the universal intellect that is the source of religion—namely, the intellect of the Prophet—while their details are discovered by ordinary human intellects, it can be said that the true form of all sciences is religion and knowledge takes shape under a form called religion. In this sense, all real sciences,inasmuch as they correspond to reality,are religious, and it is religion, through its teachings, that leads to the existence of real sciences. In other words, since the combination of religion and human intellect, which is called wisdom, forms the structure of real sciences, it can be said that the main paradigm for the formation of real sciences is wisdom.

Previous research has identified correlations between individual differences, such as age, and perceptual processes. However, the specific roles of these factors in face and house detection and the categorization of ambiguous stimuli remain inadequately understood. To address this issue, we employed a face/house categorization task to investigate how participants of different ages perceive human agents versus non-natural objects amidst varying levels of visual noise (40%, 50%, 60%, and 70%). Our results revealed that older participants exhibit longer reaction times (RT) in face detection under low-noise, ambiguous conditions (40% noise)—pointing toward a selective effect of age on face processing rather than on other object categories, such as houses.

Background: Due to the changes brought about by the COVID-19 pandemic, telecommuting has emerged as a new work method in the media, enabling journalists to adapt to digital technologies.Aims: This study aims to assess journalists' satisfaction with telecommuting in the post-COVID era among journalists at ISNA news agency.Methodology: The theoretical foundation of this research is based on the ideas of Daniel Bell and Manuel Castells. The statistical population includes 123 journalists, managers, senior editors, and news editors. Data was collected using a survey method and a researcher-designed questionnaire. The questionnaire's validity was evaluated through face validity, and its reliability was determined by a Cronbach's alpha coefficient of 0.956.Results: The results of this study indicate that telecommuting has had positive effects on journalists' productivity, focus, topic discovery, and job enthusiasm. Among the factors assessed on a 5-point Likert scale, “improved output during telecommuting” ranked highest with an average of 4.35, followed by “no issues in communication with colleagues” with an average of 4.29, “feeling of enthusiasm and vitality” with an average of 4.19, “better focus on work” with an average of 4.18, “more time for work” with an average of 4.07, “topic discovery and development” with an average of 3.87, and finally, “ease of communication with relevant organizations and individuals” with an average of 3.74.Conclusions: Environmental, family, and individual factors (such as number of children or marital status) have no effect on job satisfaction in telecommuting, but journalists’ job position does influence their satisfaction with telecommuting.

Background: Throughout history, humans have consistently developed groundbreaking technologies, from fire and the wheel to modern computing, showcasing their ability to innovate and control their creations. The rise of artificial intelligence has sparked renewed concerns about whether machines might eventually surpass human intelligence and autonomy.Aims: This study aims to critically assess AI’s role in human society, particularly addressing concerns that it may surpass human control and agency. It seeks to demonstrate that while AI is a powerful tool, it lacks autonomy, self-augmentation, and intentionality, making it unlikely to replace human decision-making. Additionally, the paper examines historical technological advancements, showing how humans have always adapted and controlled new innovations.Methodology: Employing a historical-comparative methodology, this study traces the evolution of computing technologies from early tally systems to quantum computing. It incorporates philosophical analysis through the works of Hubert Dreyfus, John Searle, and Michael Tomasello, assessing AI’s limitations in replicating human cognition.Findings: The study finds that despite AI’s rapid advancements, it remains fundamentally dependent on human input, lacks true understanding, and is incapable of independent self-enhancement. The historical trajectory of technological progress demonstrates that while new technologies can disrupt societies, humans have consistently adapted and maintained control. Philosophical critiques of AI further reinforce the argument that intelligence is not solely computational but deeply rooted in embodiment, intuition, and shared intentionality—qualities that AI lacks.Conclusions: Concerns about AI overwhelming human agency are largely misplaced. Just as humanity has managed previous technological revolutions—including writing, mechanization, and computing—AI will be integrated and regulated according to human needs and ethical considerations. While vigilance is necessary, the myth of AI autonomy is exaggerated.