لیلا عبداللهی

Salvation is a fundamental issue in Christianity. Due to original sin, man has lost his relationship with God and has descended from Heaven. Restoring this relationship leads to saving man from a state of descent. The way of salvation in Christianity is explained in different ways. In Paul's writings, free grace by Christ saves man. In the theology of the fathers, including Augustine, grace replaces the human will, which by his descent has lost the power of right bias, and calls him to salvation. Martin Luther, as the Augustinian theologian, sees man as essentially a corrupt and sinful being who is saved only by grace and faith, not by doing good deeds. Therefore, he can enjoy the righteousness of Christ in faith only by trusting in divine promises. Aquinas, on the other hand, sees man as a rational and good-natured being who progresses towards faith with an innate tendency to virtue. Faith is a rational trust in which man has an active presence by believing in propositions and participating in grace. This article examines Luther and Aquinas' views on salvation and the role of man in it through a descriptive-analytical method and concludes that different understandings of human ontological status are directly related to their approach to the issue of salvation and faith. Luther considers man to be in a passive state whose salvation is communion with Christ. Aquinas, in contrast, gives man an active role that his good deeds along with grace can be effective in the process of salvation.

Two schools of Madhyamika and ShinShu both of which are of Mahayanistic school,that  offer two different ways of achieving salvation. The school of Madhyamika, like most Buddhist schools, knows the way of salvation through knowledge, but the school of ShiShu knows the way of salvation through mentioning the name of Amida Buddha. In the process of rescuing the human position as one end of this flow, it is of particular importance. The different form of human presence and being active in this process can introduce different ways of salvation and vice versa. As well as rites and rituals can help people in this process, the basic issues in recognition of different approaches are in question of salvation. The founders of the two schools of Madhyamika and ShinShu offer two different ways and process of salvation. in spite of the similarities between the theoretical bases of the two sects, there are differences between the two schools in both the way of the human presence in the way of salvation, which is necessary and this article tries to address these differences and similarities. The aim of this study is to identify the concept of salvation and necessary arrangements, as well as explaining the role of man in the rescue process from the perspective of these two sects. The first question: how is the rescue path in two schools of Madhyamika and ShinShu? Question 2: What is the role of man in the Salvation process?   In this paper, the research methodology is descriptive - analytical. The descriptions will be based on the sources related to both Buddhist texts, which are mainly from important and reliable sources in the studies of Buddhism. The analyses will also be based on the general approach of the paper, which is evaluated and compared to Madhyamika and ShinShu Jodo.   Statement: The name of Madhyamika school came from one of the most important works of Nagarjuna, the founder of this school, called Madhyamika Karika(Eliade,vol.9.71).  The Madhyamika school was inspired by the early Mahayanistic Sutras, which have been written in the second century bc. Mahyamika recognize two kinds of knowledge, the "relative knowledge”[1]And the "superior knowledge"[2] .  Nagarjuna in Mahyamika Sastara about importance of distinguishing of these two kinds of knowledge has said: he/she who not understand the difference if two kinds of knowledge, Actually did not understand the truth of Buddhism( Suzuki.1907,95). The relative knowledge: the relative knowledge that is made by the thought and reasoning of the individual, and the result of his relation to the world and the world, is called Samvwrthi. The term means covering and hiding the truth (Radhakrishnan. 658). That is to say, not with truth, but with the veil and veil of truth, which is an illusion compared to the truth. The superior knowledge: in the school of Madhyamika, the 'superior knowledge ( parmarth) is that can destroy the roots of suffering. It is the knowledge that is the middle path; that is to say that things are neither eternal nor divine, neither possess nor lacking in substance. The transition from the state of relative knowledge to higher state of knowledge is a change that occurs in human perception and his/her attitude . Salvation is a kind of change in the perspective and perception of the subject. So it 's nothing to get to the rescue . It is a special case of our existence. Shiran, the founder of ShinShu Sect, does not know the way of Salvation as knowledge alone. He is loyal to many of the bases that have been accepted in the different sects of the Pure land( Mahayana), but he strengthens his way of rescue from suffering on the basis of belief in the love of Amida and mentioning of the name of Buddha. From one point, the freedom from suffering in a Buddhist religion can be divided into three categories. One by “'Ethical obedience”[3], the second through "an inner focus”[4]And the third, which means acquiring "superior knowledge and illumination”[5]It is. These three methods, of course, depend on certain assumptions about human evolution that can be particularly active in achieving the rescue. In other words, human active presence is an introduction. The method that Shiran learned from its master Hunen is the believe in Amida Buddha finds in the first form. Of course, in ShinShu wen is talk about behavior , it does not necessarily mean ethical behaviors, but it is the everyday practice and everyday life of man. What should be taken into account is that things are done not in the will of man but of their power and will. Thus, faith in the context of compliance does not imply compliance. That is to say, to him, with all the devotion of his heart, that we shall be preserved. Thanks to her and take refuge in the shelter of her loving arms, in the hope of salvation in the future life(Oberlin,209). This is achieved through ethical obedience. Indeed, Shinran’s epistemology is based on moral structure and obedience. the present study has examined the role of knowledge and their relation to the salvation of the two sects of Madhyamika and ShinShu, and also how can each of these two ways be able to save a Buddhist, and how is the process of salvation in these two school? According to Nagarjuna the way of salvation is Para Jnana or superior knowledge not Jnana or knowledge alone. He calls the relative knowledge non real and defines superior knowledge as Shuniata(emptiness). The knowledge that is based on experience from the surroundings and through the senses cannot be true. A superior knowledge of life, that is to say, the emptiness of the mind from all knowledge, the negation of the inherent existence for the beings of the world. There is a little way in here a little in the way of ShinShu school. For in ShinShu, man must be free and detaches himself/herself from all sorts of knowledge. And he would go a step further, to put his will entirely to his side, and devote himself to his task. But the difference is that, in the Madhyamika School, Superior knowledge which is cause of Salvation, lies in continuation and extension of that relative knowledge; and in fact, it is the whole of them. Whereas in ShinShu, one must not only abandon any learned knowledge, but by emptying his mind and his will and dedication to his will, he deserves to receive kindness and grace. It is the mercy of the man alone who works alone and brings him to the rescue. In other words, here is the knowledge of Amida which can do prepare salvation for man. Nobody can be free from suffering without grace of Amida Buddha.

Mircea Eliade examined the relationship between man and religion not on the basis of his psychological and sociological life, but on the basis of his intrinsic functioning as a religious being. As viewed by Eliade, the religious identity of man has been existent in pre-modern times and lived in a religious manner with an epistemic and a post-history model of life. With man`s being initiated into the modern world, the alienation and denial of religious identity has occurred by him. This article, using the analytico- descriptive approach, studies Eliade`s view on human being and concluded that Eliade, comparing the structure of the nature of ancient human with that of modern man, has achieved the fact that, firstly, modern man as becoming alienated and missing his religious nature, lacks many valuse and, secondly, there may not be found any meaningful and influential identity or particularity and, thirdly, the way for pre-modern values to return and for the religious identity of modern man to be achieved, would be his reconciliation With religious values and his link with myth.

Some of the instances and paerns of women’s clothing, andthe limitsordinated by Islam in this regard, have been referred to in the Quran and tradions, and some others must be invesgated in the reports menoned in historical,tradional and interpreve sources. Terms such as Jilbab (women's garment),Khemar (women's scarf), Qena’ (long scarf)… in the conceptual network of women’scoverare instances of the noon of clothing.Understandingand defining these terms properly via authenc earliertexts can provideus with the true meaning of these terms and the convenonalizaon ofsome of them in the present era. If the noons related to the conceptual network of women’s clothingare more meculouslystudied,and the similaries and differences of the terms used in different texts in the past and present mes are determined, a paernbased on genuine teachings will be depicted.Using library-based method, this research explains and presents, based on the Quran and Sunna, thetrue meaning of theconcepts related to women’s clothingin three parts: head,bodice, and whole body,so that the weaknesses and strengthsof the current clothes can bejudged.

Polyethylene Terephthalate (PET) is the most common material used in manufacturing mineral water bottles. Antimony trioxide (Sb2O3) used to form the PET containers may pollute water with their ingredients. In this research, graphite furnance atomic absorption spectrometry was used to investigate the effects of storage time (1 to 8 weeks), storage temperature (-20 to 80 °C), pH (6.3 to 8.3), exposure to sunlight, and UV radiation on leaching antimony from PET bottles into the mineral water of 15 bottled water brands available in Fars Province. Concentrations of antimony in the first and second weeks were lower than the maximum standard limit (5 ppb) recommended by Iranian regulations. Antimony concentration in one sample (brand A) rose above the standard limit after four weeks and in 3 samples (brands A, F, and J with antimony concentrations of 5.48, 5.08, and 5.06 µg/L, respectively) exceeded the standard limit after 8 weeks. Sunlight, UV radiation, changes in pH, and storage at temperatures of -20 ℃, 60 ℃, and 80℃ were also found to increase antimony concentrations to levels above the maximum standard limit. Clearly, storing bottled mineral water in ambient conditions may lead to the release of antimony into bottled water, which is a serious threat to public health.

Personal Information Management (PIM) is a novel approach comprising three interactive parts of information resources, dimensions, and tools. The main aim of this study was to determine the degree of Tehran University of Medical Sciences (TUMS) management and information science students’ familiarity with PIM process. The present work is a qualitative-applied study and the population includes 145 TUMS management and medical information students in 2012. The subjects were randomly selected and the data were finally obtained from 73 persons through semi-structured interviews. The data collection tool was a questionnaire with 10 open-ended questions classified based on the conceptual framework of interviews. The questions were about how to acquire, organize, maintain, and retrieve information. To analyse the interviews, the qualititative data analysis software Nvivo 8 was employed. According to the obtained results, 51% (37 persons) of interviewed persons have applied methods and tools in order to organize and maintain information and have had exclusive methods to retrieve information. The most frequent worries were the information storage 49% (35 persons) and acquiring information 29% (21 persons). It is noteworthy to say that the PIM approach is not very popular among university students, and many of them acquire, maintain, and organize their personal information inappropriately in spite of their need for the method. Therefore, educating the students and promoting their performance can result in the improvement of main PIM-related problems.

In molecular and cellular biology viewpoint, cancer is indicted to some of rare diseases with similar molecular defects in cell function. In Iran, cancer is third cause of death following cardiovascular disease and accidents. The aim of the present study was to identify epidemiological features and geographical distribution of different types of cancer in East Azerbaijan province. In a descriptive –analytic and cross sectional study, demographic and specific information including biopsy location and type of tumor was derived from medical documents of 29 pathology centers in Tabriz. These data were then compared among age groups and between men and women. Total number of 4945 patients was diagnosed with cancer. The proportion of male to female was 1.38 to 1. According to the result of this study, stomach cancer was the most prevalent cancer in East Azerbaijan. The second and third most prevalent cancers were skin cancers and bladder cancer, respectively. Since pattern of prevalent cancers is different in Iran, considering the particular risk factors of each cancer type is important. More studies are suggested to be carried out considering the specific risk factors of three most prevalent cancers in the province with focus on life style, dietary habits and effort to find unknown risk factors.

Homogeneity and Oneness is the feature of abstracting. These cant be achieved, without adherence to guidelines and international standards. The purpose of this study is evaluation of compliance abstracts of Persian-language journals of Tehran University of Medical Sciences, with ISO 214 & Vancouver's group guideline, in year 2009. Survey-descriptive method was adapted. The study sample included all full-text journal Reviews in English Persian language belonging to Tehran University of Medical Sciences. These journals were significant in TUMS website to date (30/2/2009). Total 100 abstracts from the latest issue of the journal articles for instance, were randomly selected. The data collected through two control lists separately, reflecting the standards of ISO 214 and instructions group in Vancouver for abstract writing. The data were analyzed by software and statistical techniques. The average overall rate of compliance with ISO standards Review is 85/37 percent (SD 24/93 percent), and group instructions Vancouver is 84/44 percent (SD 24/36). Review of the "express findings" had the most and the "sub results presented" had minimum compliance with ISO standards. The "keyword existence" and "noted the findings" had the most and the "being derived from the headings keywords subject had "minimum compliance with the instructions in Vancouver group.Discussion and . The abstract compliance with ISO 214 and Vancouver instruction was desirable. More comply from ISO 214 in "results presented" and Vancouver group instruction in, keywords subject in medicine seems to be required.