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• One function of inner speech is to provide form and structure to thought. • Inner speech simulates prosodic aspects of overt speech that convey structure. • This structure is a necessary component of mental life. • Inner speech prosody serves cognitive functions such as memory and attention. • It also contributes to socio-emotional functions of self-regulation and socialization. This paper offers a new perspective on inner speech based on the theoretical framework of embodiment, focusing on the embodiment of structure rather than content. We argue that inner speech is used to simulate the acoustic aspects of overt speech including prosody. Prosody refers to the rhythm, intonation, and stress of spoken language, which is closely related to structural aspects of phrases, sentences, and larger language contexts such as discourse and narrative. We propose that inner speech gives form and structure to thought, and that this form is a necessary component of mental life. Thus, our paper opens with a review of the varieties of inner speech, followed by evidence concerning the form of inner speech, and finally, we discuss the functionality of inner speech. We consider cognitive and socio-emotional functions in which inner speech is involved and posit that inner speech serves as a simulation that maintains form and that this form serves different aspects of thought – attention, memory, emotion and self- regulation, social conceptualization, and narrative of self. In concluding, we address future research asking how inner speech contributes to making mental processes accessible to conscious thought, and whether accessibility to consciousness is related to form and structure. [ABSTRACT FROM AUTHOR]

Can AI systems such as ChatGPT think? We present an argument from rationality for the negative answer to this question. The argument is founded on two central ideas. The first is that if ChatGPT thinks, it is not rational, in the sense that it does not respond correctly to its evidence. The second idea, which appears in several different forms in philosophical literature, is that thinkers are by their nature rational. Putting the two ideas together yields the result that ChatGPT is not a thinker. The paper sets out the argument in detail and shows how it can withstand numerous objections. We end the paper by contrasting the argument from rationality with a more well-known argument often taken to show that ChatGPT doesn’t think, due to Bender and Koller. [ABSTRACT FROM AUTHOR]

This research was entitled “Intentionality in Zionist Religious Thought, Fatwas of the Rabbis as a Model” This research applies Intentionality, Intent criterion means starting what the ideas and information the auther implies in the text. In this research, I presented The Book of Torat HaMelech==. It is one of the books that represent the thoughts of Jewish theologians and it discusses Jewish religious thought and contains rabbinic instructions and ideas from The Old Testament and The Talmoud and other books that reject the other. The researcher made a connection between the fatwas mentioned by the rabbis, whether in the Old Testament, the Talmud, or the Book of the Law of the King, and the extent of its application to Palestine now. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background. The article examines the phenomenon of artistic and imaginative thinking and its formation in humans as a pedagogical reality. The problem is as important as it is poorly studied in the literature. The purpose of the study is to develop the pedagogy of artistic thinking (its content, orientation, and nature of human impact). Materials and methods. The material of understanding in the article is works on the problem of man, the phenomenon of artistic and figurative creativity (as a universal reality), the pedagogy of artistic thought, the experience of pedagogical activity based on an appeal to the category of beauty. The methodology of the research is the idealistic–substrate reflection of A.A. Gagaev. The methods are phenomenological analysis and substrate synthesis. Results. Imaginative thinking is interpreted as the oldest form of consciousness expressing the presence of a personalizing universe in the human psyche and its desire to harmonize itself. The basis of imaginative thinking is the belief of the surrounding as universal spirituality, which has acquired the contours of its ideal (measure). Imaginative thinking is understood as a reality that has a beneficial effect on human spirituality (its development and improvement) and his behavior. The pedagogy of imaginative thought is understood as a non-interfering effect on the psyche of the educated from the side of actualization of universal meanings, semantics and intentions inherent in it (retention of everything and everything, search for the unity of everything and everything, etc.). The actualization of this is carried out through the creation of a special value-epistemological context of interaction between the teacher and the student (attribution of the perceived to everything and everything),comprehension of the image as a universal reality, the category of measure as the median in the experience of the image and the student himself as discovering the reality of beauty in himself, minimizing the purposeful in interaction, through an appeal to the classical text, as well as with the participation of a specially trained teacher (the universality of his psyche and tact). The general inattention of modern schools to the problem under discussion is stated, which entails serious consequences for the education of students.

The article describes such systemic anthropological characteristics of thinking as multidimensionality, projectivity, inclusion in life relationships, transtemporality, and nonlinearity. On the one hand, these characteristics are inconvenient phenomenological "anomalies" for the classical psychology of thinking. On the other hand, in the context of progressive anthropologization of psychological cognition and interdisciplinary discourse, they make it possible to study thinking in a more holistic and human context, as well as to establish new conceptual links between the psychology of thinking and the psychology of human existence. Thinking is a multidimensional and nonlinear act that simultaneously unfolds in several registers of one’s mentality, capturing a variety of temporal, active, and noetic aspects of one’s being. The projective function of thinking consists in overcoming event uncertainty, building a semantic markup of living space, and producing semantic orientations in the activity and existential dimensions of the living environment. The fact that thinking is part of one’s life relationships ensures the integrity and transtemporal continuity of one’s life world. According to the polyphonic principle of mental dynamics, the dialectic unity of its spatial-temporal and modal correlations unfolds at each moment of thinking.

Objective. To show that despite the enormous efforts of M. Heidegger, he failed to find a new way of thinking. Scientific novelty. It is shown that the meeting of two different streams of historical thinking – the destructive thinking of Heidegger, who never stood on the ground of the Pre-Socratics (although he strived for this all his life), and the Pre-Socratic, which gradually lost its vitality in subsequent European culture, never took place. The different streams of thinking – the ancient Greeks and Heidegger – never crossed. The early Greeks sought to understand the nature of essence, that is, they were looking, according to Heidegger, for the first beginning of thinking (and for this they tried to use the tools of openness of thinking, but did not understand its reasons), while Heidegger, who consistently went through a long path of liberation from all the European ones known to him methods of understanding nature, on the contrary, sought to find ways to understand the true nature of human existence, that is, he looked for the second principle of thinking (but also failed to reveal its origins). It was found that European culture throughout its history has stopped between these two extreme streams of thinking – aimed, on the one hand, at the world of things (essence) and, on the other, at the inner world of man (existence), but in both of these streams there are genuine the beginnings of thinking remained unheard. The analysis shows that throughout his life, Heidegger was looking, in fact, not even for being, but for the being of thinking; more precisely, he was looking for thinking that could exist synchronously with the thought of the ancient Greeks, which allowed him, on the one hand, – to reveal the fall of European culture, and on the other hand, to try to find the motives for future thinking.In our opinion, Heidegger heard the main problem of European culture: logos does not illuminate thinking, does not carry either natural or divine light, it is only similar to a given (often artificial) logical scheme. All ancient religions spoke about this. The ancient Greeks knew this; Plato and Aristotle replaced the true divine light with a system of ideas, concepts, categories and logic. It seems that the concealment of the true light (nature and gods) is the path of the fall of European culture, about which Nietzsche, Wagner and Heidegger wrote. Thinking exists only where consciousness disintegrates in the spatio-temporal topos of its existence. And logos, as this study shows, can only exist in a split consciousness. Based on this, it is increasingly clear that we have not learned to think like the Greeks and, moreover, in our selfishness we may finally lose this opportunity. On my own behalf, I would like to add: what Heidegger failed to achieve can be clarified along the paths of contact between Western and Eastern thought.

In terms of Arabic philology, the concept of reason performs the function of bonding and is a key to terms such as wisdom, goodness, duty, and autonomy. By using the reason in its proper place, morality that regulates the self (nafs) emerges. The reason, which is seen as the source of spiritual values, has given human beings the quality of being the subject of trust (amana). In Islamic Wisdom, human beings are distinguished from animals by the characteristics of carrying the Trust and having morality. Morality is not a factual but a spiritual value produced by the self. Thus, having reason also requires being moral. Reason, which is related to both matter and meaning, must move in parallel like a clock with morality, which is related to ideas and deeds. The unity of reason and morality is like the two boat oars that must be pulled in order to navigate the boat at the sea. The disruption of this balance leads to the disruption of the order. Islamic wisdom emphasizes that when this dual plane is well established, order and dynamism arise, and when it is disrupted, chaos and stagnation occur. In this paper, the unity of reason and morality relationship in Islamic wisdom is discussed.

This study aims to discuss the dynamics of the understanding of dayah scholars towards Qanun Number 3 of 2016 concerning the Implementation of Entertainment in Langsa City. Qonun was born as a response to public anxiety about the phenomenon of mushrooming entertainment venues and sources of violence among the people of Langsa city. However, what is interesting is whether this qanun is accepted by all circles of society, especially by dayah or Acehnese ulama. This study is empirical juridical research. The data collection techniques used in this study were interview and documentation techniques. At the same time, the analysis technique used is descriptive. This research is located in Langsa city because the Islamization movement grows strong in public spaces and governance. The informants of this research came from dayah scholars, chairpersons or members of MPU Langsa city, as well as residents of Langsa city. An important finding in this study is that there have been differences in the views of dayah scholars on the qanun issued by the Langsa city government, especially Qanun Number 3 of Langsa City in 2016 regarding the implementation of entertainment in Langsa city, namely some approve and support, some do not support and do not need the qanun. The influence of dayah ulama on Qanun Number 3 of 2016 is very large and has support from the people of Langsa city, so what the dayah ulama says in the community is a fatwa or opinion that must be followed. Studi ini bertujuan membahas tentang dinamika pemahaman ulama dayah terhadap Qanun Nomor 3 Tahun 2016 Tentang Penyelenggaraan Hiburan di Kota Langsa. Qonun ini lahir sebagai respon dari kegelisahan masyarakat terhadap fenomena menjamurnya tempat tempat hiburan dan sumber kemaksiatan ditengah tengah masyarakat kota Langsa. Namun yang menarik, apakah qonun ini diterima oleh semua kalangan masyarakat terutama oleh para dayah atau ulama Aceh. Studi ini adalah penelitian yuridis empiris. Teknik pengumpulan data yang digunakan dalam penelitian ini adalah teknik wawancara dan dokumentasi. Sedangkan teknik analisa yang digunakan adalah teknik deskriptif analysis. Penelitian ini berlokasi di kota Langsa karena di kota langsa ini gerakan islamisasi tumbuh kuat dalam ruang publik dan juga dalam tata pemerintahan. Informan penelitian ini berasal dari ulama-ulama dayah, ketua atau anggota MPU kota Langsa, serta warga masyarakat kota Langsa. Temuan penting dalam penelitian ini adalah telah terjadinya perbedaan pandangan ulama dayah terhadap qanun yang dikeluarkan oleh pemerintah kota Langsa khususnya Qanun Nomor 3 Kota Langsa Tahun 2016 tentang penyelenggaraan hiburan di Kota Langsa yaitu ada yang menyetujui dan mendukung, ada yang tidak mendukung dan tidak perlu adanya qanun tersebut. Pengaruh ulama dayah terhadap Qanun Nomor 3 tahun 2016 sangat besar dan mendapat dukungan dari dari masyarakat Kota Langsa sehingga apa yang dikatakan ulama dayah dalam masyarakat merupakan sebuah fatwa atau pendapat yang harus diikuti.

The “new” digital (hyper) velocity, in its complex interaction with the human factor and with social relations, preserves the original ambivalence common to any “factor” of change and to any social and cultural process. The complexity of this interaction, apart from representing an extraordinary opportunity, also evades any kind of algorithm or other artificial intelligence systems. The ambivalence and complexity that expose our limits and inadequacies, which have been socially and culturally “constructed” precisely through the teaching and training from within our educational institutions, are still incapable of taking in the ongoing change and, what is more, of providing a working translation of the widely acclaimed “paradigm shift.” Even more significantly, the “new” digital (hyper) velocity, with its baggage of ambivalence and complexity, aside from underlining our personal, organizational and social inefficiencies, truly leaves us with very little time for reflection, for thinking, and even more, for a critical analysis of what is happening, and more generally for a critical analysis of (hyper) complexity itself, as it continues to reveal the radical inadequacies of our paradigms, of our interpretative models, of our traditional cultures as well, and in particular, of our modern instruments of management and control.

Copyright of EurAmerica is the property of EurAmerica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Yang Chongrui was the pioneer in maternal and child health in China. Based on China's national condition and her clinical experience, she proposed several valuable arguments, including the belief that maternal and child health is the foundation for the rejuvenation and prosperity of the nation. It is necessary to establish midwifery education in line with the Chinese context that maternal and child health should serve the general public and be both curative and preventive. Maternal health should be prioritized, and recognize that birth control and healthy birth are beneficial to a strong country and race. Yang Chongrui's thoughts on maternal and child health reflected both the overall situation regarding the survival of the nation, and his great concern for the women and infants in China, showing strong patriotism and a firm stand on the people's side. [ABSTRACT FROM AUTHOR]

Under the influence of the current situation and national conditions, Wu Lien Teh's public health ideology has continuously developed during his study and practice, gradually forming a rich public health ideological system, namely, infectious disease prevention and control is the primary content of public health in China at that time, the right to quarantine at seaports reflects the sovereignty of the country, education is an essential means to raise national awareness of public health, and the public medical system is a necessary support for public health. These public health ideologies led the trend of the times in China at that time, making positive contribution to the development of national health at both ideological and practical levels, with an important historical role and practical reference significance. [ABSTRACT FROM AUTHOR]

The current research shows the way in which prophet Mohammed (peace be upon him) embedded the true Islamic ideology in the souls of the Muslim young people and provided them with the correct teachings of his pure Sunnah so that they can confront the extreme and deviated thoughts that might affect the way of thinking of this category of the Islamic community. So, the researcher endeavored to manifest the objective of the research, which is fortifying the young people’s minds against the intellectual invasion as the way of thinking is the vital pillar that the behaviors of human rest upon and the path of the development for nations and peoples and the means by which minds flourish and skills are developed. To accomplish these aims, the researcher followed the prophetic educational and analytical procedures in terms of guidance in order to achieve the intellectual balance for the youth. [ABSTRACT FROM AUTHOR]

The problem of drug abuse is one of the most important scourges of society in our modern era, as its spread increases day after day in many countries of the world, and what makes matters worse is the emergence of new types of drugs whose chemical composition and source are unknown. There are many types of drugs, all of which pose serious health risks, the most important of which is addiction, which is represented by many behavioral and physiological phenomena and practices that develop upon repeated use of these narcotic substances. Mostly, it leads to a strong and urgent desire and need for continuous consumption and dependence on it in daily life, despite the harmful consequences that the addict suffers from, as well as the appearance of its withdrawal symptoms. Drugs include many types, some of which are extracted naturally from plants and some of which are chemically manufactured in laboratories. Without exception, all of them pose a real danger to physical and psychological health and may often lead to death. Narcotic substances are divided according to several factors, including their effect. On humans, the severity of addiction to it, as well as its chemical composition, etc. Plants produce a wide range of secondary metabolites as a defense as they strive to survive. These secondary metabolites include many alkaloids, most of which are used as narcotic substances. These chemicals often serve to deter plant-harming herbivores or to protect against pathogens and bush damage near plant roots, as well as to mitigate the effects of plantharming radiation. Interestingly, many of these chemical compounds have the ability to interact with the human body in specific ways, from organ failure and death to reactions that lead to useful and life-saving medications. [ABSTRACT FROM AUTHOR]

Despite their similarity in style, language, and performance, symmetry, repetition, and the game of arbitrariness are represented by parallel intentional paths. After years of amorphous searching through the compilation of ruins and rubble, we could, with this study, carry out the situational need for the signifier and the signified by establishing a short theoretical framework that helps illuminate the striking appearance of pragmatic phenomena. For underlying concrete acts of interpretation, to understand the meaning to the required extent, alternatively constructed enactment must manage moral thinking and political practice to rationalise the symbolism on the map at the core of the theoretical construction. Since reports, as Mehan and Wood (1975) scholarly warrant, are decoded on behalf of the facts, not of social beings, certain pragmatics of a linguistic complex, according to Saussure (1959), show that word order alone expresses the thought. [ABSTRACT FROM AUTHOR]

Copyright of Jurnal Pendidikan Indonesia is the property of Publikasi Indonesia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the Parmenides Plato claims that by relinquishing Forms one would entirely destroy tên tou dialegesthai dunamin. I argue that this peculiar phrase does not indicate, as often suggested, the power or possibility of all discourse or thought, but the power of dialectic, i. e. the highest science; and that its preservation is, for Plato, a decisive reason for the necessity of the Forms. [ABSTRACT FROM AUTHOR]

The figure of Socrates is the most outstanding philosophical mystery in Western philosophy. The assessments of him are many and varied, and scholars do not agree on him either, but his importance as a myth created by Plato in his dialogues is undeniable. In them Socrates embodies philosophy as a way of living and dying, self-examination as the care of the soul, criticism of prejudices and unfounded beliefs and, above all, fidelity to thought, i.e. the idea that a life without thought is not really human. His example is more alive today than ever in a world characterised, among other things, by the will not to think. [ABSTRACT FROM AUTHOR]

Kant distinguishes cognition and thought. Mere thoughts do not conform to the conditions that Kant places on cognition and hence do not represent objects of experience. They are, nevertheless, intelligible, and play a vital role in our mental and moral lives. I offer the beginnings of an account of mere thought using Kant's resources. I consider four key cases of intelligible representations that lack objective validity: unschematized categories; transcendental ideas; philosophical concepts; thoughts that violate principles of the understanding. [ABSTRACT FROM AUTHOR]

In this paper, we expand the Foucauldian question of what is thinking doing? We approach the question in the context of reading as an entirely ontological enterprise. Aligned with the special issue theme of reading as a "long preparation," and prompted by Deleuze's discussion of "reading with love," we link the two to present how reading with love has been enacted in our work, both collective and individual, as transformative and intensive. The feminist philosopher Elizabeth Grosz, and her own readings of Deleuze and Foucault, prompts us to envisage what it is to think like a feminist and read with love after the ontological turn. As ontological, reading is neither consumption nor the acquisition of knowledge but an act of creation, an act of freedom, an act of love. [ABSTRACT FROM AUTHOR]

Copyright of Jerash Journal for Research & Studies is the property of Jerash University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Magazine General Union of Arab Archaeologists is the property of General Union of Arab Archaeologists and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Objective. To show that despite the enormous efforts of M. Heidegger, he failed to find a new way of thinking. Scientific novelty. It is shown that the meeting of two different streams of historical thinking – the destructive thinking of Heidegger, who never stood on the ground of the Pre-Socratics (although he strived for this all his life), and the Pre-Socratic, which gradually lost its vitality in subsequent European culture, never took place. The different streams of thinking – the ancient Greeks and Heidegger – never crossed. The early Greeks sought to understand the nature of essence, that is, they were looking, according to Heidegger, for the first beginning of thinking (and for this they tried to use the tools of openness of thinking, but did not understand its reasons), while Heidegger, who consistently went through a long path of liberation from all the European ones known to him methods of understanding nature, on the contrary, sought to find ways to understand the true nature of human existence, that is, he looked for the second principle of thinking (but also failed to reveal its origins). It was found that European culture throughout its history has stopped between these two extreme streams of thinking – aimed, on the one hand, at the world of things (essence) and, on the other, at the inner world of man (existence), but in both of these streams there are genuine the beginnings of thinking remained unheard. The analysis shows that throughout his life, Heidegger was looking, in fact, not even for being, but for the being of thinking; more precisely, he was looking for thinking that could exist synchronously with the thought of the ancient Greeks, which allowed him, on the one hand, – to reveal the fall of European culture, and on the other hand, to try to find the motives for future thinking. In our opinion, Heidegger heard the main problem of European culture: logos does not illuminate thinking, does not carry either natural or divine light, it is only similar to a given (often artificial) logical scheme. All ancient religions spoke about this. The ancient Greeks knew this; Plato and Aristotle replaced the true divine light with a system of ideas, concepts, categories and logic. It seems that the concealment of the true light (nature and gods) is the path of the fall of European culture, about which Nietzsche, Wagner and Heidegger wrote. Thinking exists only where consciousness disintegrates in the spatio-temporal topos of its existence. And logos, as this study shows, can only exist in a split consciousness. Based on this, it is increasingly clear that we have not learned to think like the Greeks and, moreover, in our selfishness we may finally lose this opportunity. On my own behalf, I would like to add: what Heidegger failed to achieve can be clarified along the paths of contact between Western and Eastern thought. [ABSTRACT FROM AUTHOR]

Merdeka Curriculum, an educational initiative introduced by Nadiem Makarim, Indonesia's Minister of Education and Culture, has several differences with Ki Hadjar Dewantara's educational concept. In its implementation, the Merdeka Curriculum emphasizes student freedom in determining the course of learning, promotes creativity, and encourages project-based learning. However, this may conflict with Ki Hadjar Dewantara's concept, which prioritizes the role of the teacher as a facilitator in directing student development. This research aims to understand the factors that cause this phenomenon by using Ki Hadjar Dewantara's perspective as an analytical tool. This research uses a descriptive qualitative approach with a literature study method through several stages including library data collection, recording, reviewing data sources, and processing information. The results show that Ki Hadjar Dewantara's concept of education also emphasizes student-centered learning by respecting their individuality and a holistic approach to education. Unfortunately, in the implementation of the Merdeka Curriculum, the focus on respecting students' individuality and developing moral, emotional, and physical aspects may not be a priority. In addition, other important aspects such as education for students' daily lives may also not get enough attention in the Merdeka Curriculum. The link between learning in the curriculum and students' real lives may become less clear. [ABSTRACT FROM AUTHOR]

Reading a medieval text is immersing yourself in another way of thinking, another way of looking at reality, and everything obviously finds its explanation in religion and, implicitly, in theology. The hagiographical texts of French literature from the Middle Ages (and more precisely, the Sequence of Saint Eulalia and also Life of Saint Alexis), starting from this constant, present two postulates of thought in the Middle Age: on the one hand, the dichotomous relationship between inner and inner beauty (that is, between body and soul) and, on the other hand, the antithesis between faith and philosophy. The first texts of French literature in the Middle Ages, in this sense, come from the biblical and patristic tradition. However, we should not consider this imprint on the literary sphere as a stigma or as a deficiency, but, on the contrary, as a specific way looking at the world, as an emblem of the beginning of modern culture. Thus, we will focus in the following lines on the role that these texts had and on the thinking that reflects from them. And at the same time, we hope to demonstrate, in one way or another, the fact that the Middle Age cannot be categorized only as an age of darkness; this period is, as Jean Verdon notes, between shadows and lights.

Lateral thinking is the ideal way to achieve creativity within the student mentality; but todo so, it is essential to look at this challenge from another perspective. Reasoning skills arenot only available thanks to advances in educational technology and rather, the solution tothis dilemma must be based on the digital age; just like in the Knowledge Society. Therefore,this is how unconventional thinking will emerge as a social approach capable of allowingthe independence of the Sciences and it is in this case that challenges, of Higher Education,will germinate by proposing permanent learning environments. Making every student work,collaboratively, in obtaining knowledge of the Exact Sciences and exemplifying with onlinecourses that promote learning spaces; as long as intelligent software is the tool to interact.

The research is a study of the most important transformations and developments in architectural thought in Egypt especially since the end of the nineteenth century until now with the mention of the most important models buildings that show that this development in architecture. Therefore, the research problem is the control of western architecture, which is rumored to be a building suitable for any place and time, and a decline in the architectural output expressing the local revolutions of each country. Some general concepts related to architecture were reviewed by reviewing its movements and studies, seeing the concepts of architectural thought, and knowing the general concepts and their different systems that had a direct impact on architectural thought. He then analyzed some examples of buildings in the era of economic openness and then used this in the construction of architectural thought and how architectural thought developed and the Egyptian architectural production became parallel to the intellectual development observed while preserving the principles of architectural culture. Given the period in question, we are witnessing a cultural and intellectual crisis that Egyptian intellectuals and architects have gathered on, affecting all fields, i.e. it is a general crisis, and since architecture is a cultural product, it has suffered from this crisis and continues, even in the current period we produce buildings and do not produce architecture, so the architectural experience at the moment is a translation and expression of the cultural level of the society. Our society has become a huge gap between the culture of society and architectural thinking, which made the society not to care about what is placed in the urban composition of its cities and villages, which led to a general imbalance in the cultural balance of architecture, and the result was the spread of architectural chaos that has wasted Egypt's civilization and values and caused the distortion of Egypt's face with a building free of any aesthetic values or civilization.

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Copyright of International Journal of Language Academy is the property of Rota Kariyer and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background and Hypothesis Design Results Conclusion Speech markers are digitally acquired, computationally derived, quantifiable set of measures that reflect the state of neurocognitive processes relevant for social functioning. “Oddities” in language and communication have historically been seen as a core feature of schizophrenia. The application of natural language processing (NLP) to speech samples can elucidate even the most subtle deviations in language. We aim to determine if NLP based profiles that are distinctive of schizophrenia can be observed across the various clinical phases of psychosis.Our sample consisted of 147 participants and included 39 healthy controls (HC), 72 with first‐episode psychosis (FEP), 18 in a clinical high‐risk state (CHR), 18 with schizophrenia (SZ). A structured task elicited 3 minutes of speech, which was then transformed into quantitative measures on 12 linguistic variables (lexical, syntactic, and semantic). Cluster analysis that leveraged healthy variations was then applied to determine language‐based subgroups.We observed a three‐cluster solution. The largest cluster included most HC and the majority of patients, indicating a ‘typical linguistic profile (TLP)’. One of the atypical clusters had notably high semantic similarity in word choices with less perceptual words, lower cohesion and analytical structure; this cluster was almost entirely composed of patients in early stages of psychosis (EPP – early phase profile). The second atypical cluster had more patients with established schizophrenia (SPP – stable phase profile), with more perceptual but less cognitive/emotional word classes, simpler syntactic structure, and a lack of sufficient reference to prior information (reduced givenness).The patterns of speech deviations in early and established stages of schizophrenia are distinguishable from each other and detectable when lexical, semantic and syntactic aspects are assessed in the pursuit of ‘formal thought disorder’. [ABSTRACT FROM AUTHOR]

This study examines the research and analysis of the reformist and Salafi thinker Allal El Fassi, one of the great pioneers of reformist thought in Morocco and the Islamic world, one of the most prominent leaders of the Moroccan national movement, and among the most influential political and intellectual figures in Morocco during the twentieth century. Allal El Fassi contributed to the development of a reformist discourse that calls for the modernization of society and its liberation from heresies and superstitions, openness to Western culture, and the quotation of everything that does not contradict the values of the true Islamic religion. Through this research, we will try to reveal the most important features that distinguished the intellectual premises in Allal El Fassi's project and dig up his vision of the determinants of the relationship with the West, as well as how he was able to balance between an open Salafi thought and a conservative liberal thought, with the difficulty and sometimes even impossible task of creating rapprochement between the two thoughts, in addition to raising the challenge of marrying the change of the mentality of the Moroccan citizen and the resistance of the colonizer. The research relied on the descriptive analytical method. [ABSTRACT FROM AUTHOR]

Are memory studies part of Latin American thought? In this article we will seek to demonstrate that memory studies constitute sources for Latin American thought of the 20th century, as they seek to problematize the notion of Latin American identity based on analysis of the social ways of remembering state violence and its consequences in the configuration of the Latin American identity. To do so, we will take the Condor Plan as the problematic axis, as an integral and regional process, and its subsequent memorial reconstruction. In this work we will analyze three volumes of the collection Repression Memories that deepen the study on identities and ways of remembering: Commemorations: disputes on "unhappy" dates (Jelin 2002); Local struggles, communities and identities (del Pino, Jelin 2003); Monuments, memorials and land marks (Jelin and Langland 2003). These volumes will be compared and analyzed based on bibliographic guidelines regarding Latin American thought. Based on this problem, we will seek to answer the initial question, proposing that memory studies are sources of Latin American thought since they produce inputs to answer and attend to some of the central questions of this thought. [ABSTRACT FROM AUTHOR]

This paper develops the concept of multispecies thought through a study of dog-walking in a public park in Lancaster, England. It draws on cybernetic ideas from Bateson, Peircean semiotics and von Uexküll's umwelten to explore how multispecies worlds come into being in the spaces of the park, and amongst humans, dogs, leads, toys and other things. It focuses on how an understanding of multispecies thought can be discerned that is not only specific to the situated relations in dog-walks, but also constituted through routines that foster new capacities between specific bodies. In this way, we come to understand multispecies worlds as located at the sites where specific, associated worlds are co-produced by dogs and humans yet reducible to neither. We use the examples of lead-walking and play with balls and frisbees to show how semiotic relations are co-produced across species. Building on previous work, we confront species-defined notions of capacity and thought and look instead at how the indexical relations of multispecies thinking offers liberatory potential. [ABSTRACT FROM AUTHOR]

Copyright of Al-Academy is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Arabian Sciences Heritage is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al-Mishkat for Humanities & Social Studies / Al-Mis̆kāt li-l-ʿUlūm al-Insāniyyaẗ wa-al-IğtimāʿIyyaẗ is the property of World Islamic Sciences & Education University (WISE) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Western Anatolia Journal of Educational Sciences (WAJES) / Batı Anadolu Eğitim Bilimleri Dergisi is the property of Dokuz Eylul University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract Background Depression is one of the most common mental disorders that leads to anxiety, sleep disturbances, and suicidal thoughts. Due to the high cost of treatment and the reluctance of many patients to seek medical help, major depressive disorder (MDD) is becoming more prevalent. Therefore, alternative methods like smartphone applications can help prevent and improve depression symptoms. The present study aimed to determine the effect of the newly developed Yara smartphone application on anxiety, sleep quality, and suicidal thoughts in patients with MDD. Methods This randomized controlled trial with a pretest-posttest design was conducted on Iranian patients with MDD in 2022. Sixty-four patients were recruited using convenience sampling and randomly assigned to two control and intervention groups. The intervention was conducted using the Yara smartphone application for three months. Data were collected using the Spielberger State-Trait Anxiety Inventory (STAI), Pittsburgh Sleep Quality Index (PSQI), and Beck Scale for Suicidal Ideation (BSSI). Data were first entered into IBM SPSS Statistics for Windows, version 22 (IBM Corp., Armonk, N.Y., USA) and then analyzed using descriptive and analytical statistics. Results There was no statistically significant difference in the mean score of anxiety and sleep quality between the intervention and control groups before the intervention (p ≥ .05). However, this difference in the mean score of anxiety and sleep quality was statistically significant in the two groups after the intervention (p < .05). The results showed no statistically significant difference in the mean score of suicidal thoughts between the two groups before and after the intervention (p ≥ .05). The use of the Yara smartphone application had a significant positive effect on anxiety and sleep quality in depressed patients (p < .001). At the same time, it had no significant effect on suicidal thoughts (p ≥ .05). Conclusion Considering the positive effect of using the Yara smartphone application on reducing anxiety and improving sleep quality in depressed patients, this application can help alleviate the problems of depressed patients alongside existing treatment methods. Thus, this application is recommended for this group of patients in psychiatric clinics and departments. The Yara application's effectiveness was not approved on suicidal thoughts in this study so that further investigation would be necessary. Trial Registration Iranian Registry of Clinical Trial approval code (IRCT# IRCT20131112015390N7).

Amaç: Bu niteliksel çalışma, depremzedelere bakım veren hemşirelerin deneyim, duygu ve düşüncelerin belirlenmesi amacıyla gerçekleştirilmiştir. Yöntemler: Bu çalışma, Mersin ilinde bulunan ve en büyük üçüncü basamak sağlık hizmeti veren özel bir hastanede Nisan -Mayıs 2023 tarihleri arasında depremzedelere bakım veren 29 hemşire ile yapılmıştır. Araştırma verileri yarı yapılandırılmış görüşme formu kullanılarak toplanmış ve verilerin içerik analizi yapılmıştır. Bu nitel araştırma “Niteliksel Araştırmayı Raporlamaya İlişkin Birleştirilmiş Kriterler (COREQ)” kullanılarak raporlanmıştır. Bulgular: Çalışmadan elde edilen sonuçlara göre, hemşirelerin ifadeleri; deneyim, duygu ve düşünce olmak üzere üç ana ve on alt temada toplanmıştır. Hemşirelerin deneyimleri ana temasında; kayıp yaşamlar, yaşamın önemi ve umuda tutunma; hemşirelerin duyguları ana temasında, üzüntü, çaresizlik, buruk mutluluk ve stres yaşama; hemşirelerin düşünceleri ana temasında ise mesleki doyum, savunucu rol ve empati kurma alt temaları oluşmuştur. Sonuç : Bu araştırmada depremzedelere bakım veren hemşirelerin pek çok farklı deneyim, duygu ve düşünceyi bir arada yaşadıkları görülmüştür. Hemşirelere psikolojik destek sağlanmasına ilişkin yönetsel çalışmaların yapılması önerilmektedir.

Научный дискурс современной постнеклассической психологии характеризуется преодолением монодисциплинарного языка в описании многомерной феноменологии человеческого бытия и тех практик, посредством которых человек конституирует свою субъективность, воспроизводит осмысленный, человеческий способ жизни. К числу таких антропологических практик относятся мышление и искусство, которые позволяют непрерывно достраивать и трансформировать картину мира (и на уровне индивидуального, и на уровне общественного сознания). Произведение искусства, с позиции автора работы, является не только средством эстетического преображения действительности, но и символическим выражением самой жизни, концентрированной и эстезиозно нагруженной мыслью о ней. Размышляя над эстетическими и концептуальными сторонами произведения искусства, человек получает уникальные возможности: раскрыть смысл неочевидных знаково-символических соответствий между событиями собственной жизни и их художественными эквивалентами; продуктивно переосмыслить индивидуальный способ бытия, преодолеть инерцию повседневной рациональности. В статье раскрываются, получают теоретическое обоснование функциональная связь, феноменологическая близость, взаимная обратимость мышления и искусства. В обеих практиках обнаруживается известное единство аффекта и интеллекта, понятия и метафоры, фантазии и здравого смысла. Мышление выступает внутренним моментом всякого художественного творения, но оно в свою очередь получает интенциональный импульс от тех же ноэтических, мотивационных истоков, что и искусство. Показано сходство динамики мыслительного поиска (особенно первых ее фаз) с динамикой осуществления художественного акта, а также включенность в оба процесса специфических эмоциональных состояний. Неотъемлемым связующим звеном между мыслительным и художественным актом является воображение, основная функция которого здесь заключается в остранении вещей и расшатывании устоявшихся способов смыслоконструирования. Автор на примере отношений между центральной и неявной частями научной теории раскрывает феноменологию «прорыва» творческой мысли человека за границы рутинной мыслительной деятельности. Такой эффект является следствием неоднократного столкновения сложившихся способов концептуализации с фантазийными аномалиями, которые продуцирует воображение, тем самым открывая альтернативный поиск эйдетических и символических решений.

Copyright of Journal of Hubei Open Vocational College is the property of Journal of Hubei Open Vocational College Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)