مطالب

Purpose- Protected areas (PA) are effectively managed places dedicated to the long-term conservation of biodiversity and natural values ​​with associated ecosystem services and cultural values. Forest and rengland ecosystems of national park provide a wide range of environmental, economic, and social services to human communities, with a variety of stakeholders. One of the beneficiaries of forest ecosystem services is the rural communities on the edge of forests. The proper and appropriate use of natural resources plays an important role in empowering local communities and affects their socio-economic status. Design/methodology/approach- In this research, forest and rangeland ecosystem of the Kiasar National Park (KNP) was selected in Iran for assessing the social and economic natural ecosystems services to rural communities. For achieving the research goal, the Delphi questionnaire inclouding a set of indicators for natural ecosystems assessing extracted from various sources is used to identify the indicators of economic, and social services, Entropy and TOPSIS techniques to calculate their weight and prioritize, respectively. Also, GIS has been used to map the economic and social services of the natural ecosystems of KNP. In this study, 36 specialists in the field of national parks answered the Delphi questionnaire. Findings- In this research exteracted 38 indicators including 20 social indicators and 18 economic indicators that among them, 7 economic indicators and 11 social indicators accepted and customized to assess the social and economical services of natural ecosystems. Then preparation capability map (Potential map) in four classes based on their weight and priority overplayed. The results indicated that recreational value, and interests and contributions from to rural communities protect and develop the park indicators had the highest priority in assessing the economic and social services of natural ecosystems. The KNP capability map showed that 1810.50 and 34.30 ha of the park is located in the very suitable class from an economic and social perspectives for utilization rural communities of services natural ecosystems park respectively. 

Aim: The main goal of this study was to explore how human agency and optimism are related to the psychological well-being of students. Method: This study utilized a descriptive correlational method to conduct the research. The target population for the study included all high school students in the 3rd district of Karaj Education during the second semester of the 2022-2023 academic year. A sample size of 150 individuals was chosen using the Krejci and Morgan (1970) table through cluster random sampling. Information for the study was gathered through questionnaires on human agency developed by Woody, Palito, and Barnier (2013), optimism by Scheier and Carver (1985), and psychological well-being by Riff (2002). The data was analyzed using linear multivariate regression tests along with simultaneous and correlation methods. The analysis was conducted using SPSS software, specifically version 23. Results: The analysis of research data revealed a significant negative correlation between human agency, involuntary effort, and psychological well-being (P< 0.01). Additionally, there was a significant positive correlation between optimism and psychological well-being (P< 0.01). The analysis of the research data revealed that 35% of the variations in psychological well-being can be attributed to human agency and optimism, with a statistically significant result (P < 0.01 and F (147.2) =41.19). Conclusion: The research findings indicate that agency is crucial for the personal development and adjustment of individuals to their surroundings. Human agency greatly influences the actions and situations in life, helping people to manage their endeavors in reaching their objectives and aspirations.

Peace is the essential core of all religions, and peacemaking is a telos for which all religions offer guidance. Grounded in principles such as justice, rational and social growth, forbearance, and forgiveness, peace—within the Radawi culture—is counted among the most foundational principles of international relations. The creation of peace is, before anything else, a spiritual act rooted in the honoring of genuine human rights. Unlike the negative definition adopted in much international-legal discourse—i.e., peace as nothing but the absence of war—the Radawi culture treats peace as an affirmative concept: amicable coexistence premised on the preservation of human dignity. This descriptive-analytical study argues that, contrary to the ethnocentric and unrealistic claims of certain Western Orientalists such as Bernard Lewis and Samuel Huntington—who portray Islam as incompatible with peace and democracy and as a font of violence and terrorism—Islam is a bearer of peace and friendship, and it is capacious enough to furnish a new and comprehensive paradigm for international relations. In the Radawi culture, the scope of peace embraces not only the narrow sense (the absence of armed conflict) but also the broader sense (justice-centered social flourishing). In this culture—contrary to what is commonly asserted in the law of armed conflict—there is no doctrine of preemptive self-defense; peace is sacred, and jihād is a fundamentally humanitarian measure meant to expand peace and security under divine sovereignty by negating ṭāghūt (illegitimate domination), defending the oppressed, and combating injustice.