sadegh yoosefee

 The present research was conducted with the aim of investigating the effect of the child's attitude towards parents on critical thinking with the mediating role of moral foundations. 

 in the form of a predictive correlation design, 404 people (girls and boys) from young people about to get married were selected by available sampling method and using Klein's sample size formula (formula 1 to 20). The research tool included standard questionnaires of child's attitude towards father (CAF) and mother (CAM), critical thinking (CTDI), moral foundations (MFQ-30). SPSS19 and Smart-PLS software were used for data analysis. 

 The results showed that 30.4% of the changes in critical thinking are variables of the child's attitude towards the mother and the child's attitude towards the father (P<0.001). Also, the results related to the mediating role of moral foundations showed that the child's attitude towards parents through moral foundations does not have an indirect effect on critical thinking, respectively -0.005 (p=0.285) and -0.003 (p=0.214) (P > 0.05). 

 Based on the findings of the research, it can be concluded that the child's attitude towards parents has an effect on the critical thinking of young people. Therefore, paying attention to these mechanisms can be useful in formulating effective preventive and therapeutic interventions for teenagers about to get married.

Educating nurses about spiritual principles and values helps to have a deeper understanding of problems and increases the quality-of-care delivery. However, the issue of spirituality is not included in the educational content. The purpose of this study was to the effect of spiritual care training on the empathy and professional commitment of nurses at Bam University of Medical Sciences.

This was a quasi-experimental study with a two-group pretest-posttest design. The research sample consisted of 80 nurses from different wards of Pasteur Hospital affiliated to Bam University of Medical Sciences were divided into two groups of intervention and control using a simple random sampling. Spiritual care training program in the intervention group was held as a 2-session webinar. The questionnaire used included the Jefferson Standard Empathy Questionnaire, the Kleikman and Henning Professional Commitment Questionnaire, and the Demographic Information Form.

The results showed a significant difference between the mean scores of professional commitments before (33.11 ± 0.32) and after (65.43 ± 0.28) the intervention and also the empathy variable before (53.41 ± 0.21) and after (78.83 ± 0.25) of the intervention in the experimental group (P<0.05). This difference was not observed in the scores before and after the intervention in the control group. Also, there was no significant difference between the mean scores of professional commitment and empathy of the subjects before the intervention (P>0.05) while there was a significant difference between the mean scores of professional commitment and empathy of the two groups after the intervention (P<0.05), which indicated that these scores improved due to the intervention.

According to the results of this study, it is suggested that the spiritual care training program should be inserted in-service training programs or nurses' curriculum content to promote nursing professional commitment and empathy.

An overview of spiritual care studies can help reveal the dimensions of spiritual care and summarize the findings of available studies. Thus, we designed the present study based on existing studies to explain the dimensions of spiritual care.

In this thematic analysis, we gathered the related articles published in Persian and English in the last 8 years (2013– 2021) with the help of the keywords of Care, Support, Spirituality, Religion, Treatment, Hospice, and Palliative, and searching in electronic databases, including PubMed, Scopus, Web Of Sciences, Magiran, Islamic Science Citation (ISC), and Scientific Information Database (SID). We accurately studied 79 articles that met the inclusion criteria, and then the spiritual care components were extracted and coded, and finally, the codes were categorized as themes and sub‑theme.

Thematic analysis of available studies revealed that the dimensions (theme) of spiritual care include: spiritual and religious assessment, developing a structure for providing spiritual care, establishing effective and supportive communication with the patient, training the patient, answering his questions, encouraging, maintaining, and improving social communications, encouraging the patient to live happily, helping the patient to achieve peace and calmness, supporting for spiritual rituals and activities, supporting and training the patient’s family, and supporting the dying patient.

Spiritual care includes various and numerous dimensions. Considering the widespread dimensions of spiritual care, it seems necessary to design and plan appropriate studies to reveal other spiritual care dimensions from the perspective of patients and care providers in different cultures.

In coronary heart disease, patients commonly experience decreased happiness and quality of life. The aim of this study was to investigate the effect of hope therapy with an Islamic approach in comparison with classical hope therapy on increasing happiness and quality of life of the patients with coronary heart disease.

The present study used a quasi-experimental pretest-posttest control group design. 60 patients with coronary heart disease in one of the hospitals in Qom, Iran, were selected by random sampling method. Data collection instruments included questionnaires of hope, happiness, and quality of life (SF-36). After collecting the pre-test data, the participants were divided into three peer groups, with intervention sessions performed in 8 90-minute sessions. The main experimental group received hope therapy with an Islamic approach, the second experimental group received classical hope, and the control group received a stress response package only. After that, the questionnaires were re-administered in all groups. Data were analyzed using Levin, Kolmogorov-Smirnov, and Covariance test. In this study, all ethical considerations were observed and no conflict of interest was reported by the authors.

The findings of the present study showed that Islamic and classical hope therapy significantly increased hope, quality of life and happiness in people with coronary heart disease. Also, the results indicated that the method of Islamic hope therapy is more effective in increasing the quality of life and happiness than classical hope therapy in patients with coronary heart disease.

Based on the findings, the use of Islamic hope therapy in patients with coronary heart disease is recommended. It is suggested that future studies implement Islamic hope therapy and evaluate its effectiveness in other chronic diseases.

Recent studies have shown that Polyunsaturated Fatty Acids (PUFAs), including Eicosapentaenoic Acid (EPA), and Arachidonic Acid (AA), are associated with cognitive functions in patients with Coronary Artery Disease (CAD). Nevertheless, controversial results have been reported, too. The current study aimed to clarify the association of serum EPA and AA levels with cognitive decline in an Iranian sample with CAD.

We evaluated cognitive function with the Mini-Mental State Examination (MMSE) and Montreal Cognitive Assessment (MoCA), in relation to serum levels of EPA and AA, in 179 CAD patients. The associations between the MMSE and MoCA scores and the other demographic parameters were evaluated.

Patients with CAD generally had mild cognitive impairment. But we could not find any significant correlation between PUFAs and cognitive function. However, BMI was associated with EPA/MoCA; age was associated with MMSE/MoCA and BMI. Finally, the correlation between sex and MMSE/MoCA was significant. 

Subjects generally had mild cognitive impairment, but we could not find any significant correlation between serum EPA and AA levels with cognitive function.

The decreased level of self-esteem and life satisfaction is prevalent among patients with coronary artery disease (CAD). The present study aimed to investigate the effectiveness of an Islamic approach to hope therapy on the promotion of self-esteem and life satisfaction in comparison with its conventional approach in patients with CAD.

The study was conducted in a quasi-experimental control group pretest-posttest design. The participants were 60 patients with CAD selected by convenience sampling method from one of Qom hospitals. Data collection tools included the Self-Esteem Scale, Satisfaction with Life Scale, and Hope State Scale. After collecting pre-test data, participants were divided into three peer groups, and the intervention was performed in eight sessions each lasting for 90-minute. An experimental group was exposed to Islamic hope therapy and the other received conventional hope therapy, while the control group received a stress management package. Finally, all the groups undertook the same posttests and the data obtained were analyzed in SPSS22 software using the Covariance test.

Both Islamic and conventional hope therapy increased hope (7, 10.5), life satisfaction )9, 12.8), and self-esteem (7.5, 13.9) of the patients with CAD significantly. Moreover, it was found that Islamic hope therapy was more effective in the enhancement of self-esteem and life satisfaction, compared to conventional hope therapy.

Islamic hope therapy outperformed the conventional hope therapy in terms of increasing the self-esteem and life satisfaction of patients with CAD. Therefore, it is recommended to use Islamic hope therapy for patients with CAD and other similar chronic diseases.

Today, the main basis of diagnosis and treatment in medicine is the obtained evidence from the research. One of the movements that have attempted to establish this basis is evidence-based medicine (EBM). The present review dealt with the philosophical assessment of this subject.

In this study, EBM-related data from books and articles were reviewed. 

According to the obtained results of this study, the advocates of EBM have two assumptions. The first one is that medicine as practiced today is not scientific and should become scientific using evidence. The second assumption is that clinical decision-making should be based on the data derived from clinical trials the most reliable of which are systematic reviews.

The results of similar EBM-related studies usually lead to the development of guidelines for medical practice. Therefore, the assessments and challenges of EBM should be considered, even if it has been the only way to date.

Hope therapy is an efficient and positive psychology intervention used to treat chronic diseases. The purpose of this study was to investigate the effect of hope therapy on anxiety and depression using an Islamic approach and compare this approach with conventional hope therapy in coronary heart disease (CAD) patients.

The study was conducted in the form of a randomized trial with pre- post-test, and control groups. A total of 45 patients with CAD were sampled through convenience sampling from a hospital in Qom city, Iran. Data were collected using Snyder’s hope questionnaire, and the Hospital Anxiety and Depression Scale (HADS). After collecting pre-test data, the participants were randomly divided into three groups of peers, and the intervention sessions were performed in eight sessions of 90 minutes each. One experimental group received Islamic hope therapy, and the other experimental group was exposed to conventional hope therapy, while the control group received a stress relief package. All three groups undertook a post-test, the data from which were analyzed by SPSS 22, using Levin, Kolmogorov-Smirnov, and covariance tests.

Islamic and conventional hope therapy both significantly outperformed the stress relief package in terms of increasing hope and decreasing depression. Also, Islamic hope therapy had an especially significant effect on reducing anxiety.

Islamic hope therapy seems similar to conventional hope therapy in its ability to increase hope and reduce depression and is more effective in reducing anxiety. Therefore, it could be helpful in treatment of patients with CAD and other chronic diseases that cause patients a high level of anxiety.

Professional ethics in the medical sciences is an intellectual field of study that requires educating the medical team about the thoughts, ideas, and behaviors of ethical principles and values that are carefully evaluated until these principles and skills are institutionalized. In so doing, this study endeavored to develop a professional ethics curriculum template for medical students.

This study was conducted using a combination method in the academic year 2020 in two phases like this qualitative (model design) and quantitative (model accreditation). Qualitative data analysis was performed by interviewing 17 members of experts in the field of education, research, treatment, and ethics in medical sciences and accreditation by 10 members of curriculum specialists and Medical ethics of different universities by using Delphi method who were selected by purposive sampling method through Brown and Clark analytical method using Atlas TI.

After summarizing the concepts and categories in the form of curriculum components (i.e., objectives, educational content, implementation or educational strategies and evaluation), a total of 150 conceptual propositions, one major category with four subcategories along with a sub-category, final analysis, and report a model of professionalism curriculum was presented for medical sciences students. Finally, the validation of the developed model was done by curriculum and medical ethics experts using Delphi method.

The results revealed that the development of uniform and codified professional ethics training programs from upstream sources seems to be essential. It is also necessary to explain the educational content of practical and applicable professional ethics, training and continuous evaluation of the principles of professional ethics in all courses and disciplines to institutionalize the principles of professional ethics in three areas of education, research, and treatment.

Abstract
Attitude to humankind will have different effects on providing health services. Although, more attention is being paid to physical dimension of health, many researchers and health service providers consider the concept of health beyond physical health. Accordingly, the biopsychosocial model of health, which has been accepted by scientific communities for many years, has a missing link called spiritual health. In recent years, different models have been proposed to investigate the relationship between spiritual health and other dimensions of health in the form of a holistic approach to humankind. In spite of the variety of these models, the fundamental challenge is the actual place of spiritual health in comparison with other dimensions. In this study, it was attempted to address the status and weight of spiritual health and its relation to other aspects of health from the Islamic point of view.

 Mild cognitive impairment (MCI) is a transient state between normal condition and dementia. Available data indicates that coronary artery diseases (CAD) may increase the risk of MCI. Hence, the early detection of MCI can prevent the progression of cognitive decline.  A sample of 65 subjects with degrees of CAD was enrolled to the study. For cognitive assessment, Mini Mental State Examination and Montreal Cognitive Assessment were used. Sensitivity, specificity, Positive Predictive Value (PPV), and Negative Predictive Value (NPV) of MoCA were assessed in the cut-off points of 26 and 25. The SPSS 22 was used for data analysis. The statistical significance was set at P-value<0.05. The prevalence of cognitive impairment was calculated 41.5% and between 47.7% and 60% by MMSE and MoCA, respectively. At the cut-off point of 25 for MoCA test, the sensitivity and specificity were 92.6% and 84.2%, and PPV and NPV were 80.6% and 94.1%, respectively, and the efficacy of MoCA test for the detection of MCI was 87.69%. At the cut-off point of 26 for MoCA test, the sensitivity and specificity were 96.3% and 65.8%, and PPV and NPV were 66.7% and 96.2%, respectively, and the efficacy of MoCA test was 78.46%. The prevalence of MCI in patients with CAD was higher than what was previously reported. The MoCA was more sensitive for recognizing the MCI in these patients. We suggested the cut-off point of 25 for the higher accuracy of the MoCA in detecting MCI in CAD patients.

Chronic abuse of methamphetamine and morphine may result in cognitive impairment with negative consequences for patients’ treatment and rehabilitation. We applied Conner’s CPT II (continuous performance test) to determine the effect of methamphetamine and morphine use on patient performance in terms of type of substance use. The research was performed at the Tehran University of Medical Sciences, Iran, during the autumn and winter of 2014. Twenty-two male patients previously dependent on morphine, twenty-one former methamphetamine abusers, and nineteen healthy controls were assessed by Conner’s CPT II. The patients groups were pure consumers of their drug of choice in the last six months before treatment, and were in their abstinence period without intoxication or withdrawal symptoms. Initially, the potential depression and anxiety levels of volunteers were evaluated with the Hamilton questionnaire, and then a computerized CPT test was performed. Omission errors (P = 0.008) and variability (P = 0.02) in the methamphetamine group and variability in ex-morphine users were significantly higher in comparison with healthy controls (P = 0.004). Significant differences in CPT performance were observed between the methamphetamine group and the healthy control group.

Philosophy of medicine as a field of study mainly concentrates on issues, such as ontology, epistemology, axiology, and logic. Although axiology has attracted more attention due to its position in medical ethics, especially in relation to modern medical ethical challenges, other topics of philosophy of medicine should be also considered important and necessary. Developing training courses at prestigious universities, publication of journals and books, holding conference meetings, are indicative of special attention to this relatively new field of knowledge. Some stipulated goals of Iran medical education system, such as critical thinking and problem solving skills, have also made these issues important and necessary to be paid attention to. Addressing philosophy of medicine in medical education program, can lead to contemplation on critical thinking, nature of rational thinking, its governing rules, and its role in health care system, and this is while, medical education system has taken distance from combination of wisdom and medicine, which is the main feature of former and influential Iranian physicians. Graduates of medical education system and provider of health services need to know the principles of health anthropology and the nature of health and disease in order to consider humans to be more than a body and to possess special dignity, and apply their professional practices and behaviors according to this approach. It seems that presenting the mentioned issues as a course entitled "Introduction to Medical Philosophy" to the medical students, may changes the attitude of health care providers.

During the last two decades, much effort is put to better understand the etiology of schizophrenia. Studying negative symptoms such as endophenotypes is a plausible approach to elucidate the genetic basis of schizophrenia. Neuregulin-1 (NRG1) is a key candidate gene to develop schizophrenia and its negative symptoms. The NRG1 variant rs6988339 was previously characterized as a schizophrenia susceptibility locus in different Scottish populations.
The current study aimed to examine the association of rs6988339 with schizophrenia and its negative symptoms in an Iranian population.
The current case-controlled study enrolled 469 subjects (276 unrelated schizophrenia patients and 193 healthy controls). The study investigated the association of rs6988339 with schizophrenia and its negative symptoms (assessed with the positive and negative syndrome scale; PANSS) in an Iranian population.
The obtained results showed that rs6988339 was a schizophrenia susceptibility locus in the Iranian population, the minor allele G was the risk allele and A the protective allele (P = 0.0007). Of the four subscales of the PANSS test, the negative score showed the strongest association with this variant (P = 0.001).
The results further supported the implication of NRG1 in the pathogenesis of negative symptoms in schizophrenia.

Although the etiology of schizophrenia is unknown, it has a significant genetic component. ýA number of studies have indicated that neuregulin-1 (NRG1) gene may play a role in the ýpathogenesis of schizophrenia. In this study, we examined whether the rs2439272 of NRG1 ýis associated with schizophrenia and its negative symptoms in an Iranian population.ý
Rs2439272 was genotyped in 469 participants including 276 unrelated patients with schizophrenia and 193 healthy controls. The association of genetic risk with PANSS, and negative ýsymptoms was examined in the total, male and female samples. COCAPHASE and ýCLUMP22 programs were used to compare the allele and genotype frequencies, and ýgeneral linear regression was used to analyze the quantitative dependent variables by the ýselected variant.ý
In this study, it was revealed that the G allele of rs2439272 might be an allele with the ýincreased risk of developing schizophrenia, especially in the male participants. In addition, ýsignificant differences were found between the G allele and GG genotype frequencies and ýPANSS, and negative symptoms in the total and male participants.ý
Our results supported the association between rs2439272 in NRG1 gene and risk of ýschizophrenia and its negative symptoms in an Iranian population.

Attitudes to humankind will have different effects on health service delivery. Health might used to be intended to provide physical health in the past; today, however, many researchers and clinicians consider the concept health to be beyond physical health. In support of this claim, it is enough to indicate that the bio-psycho-social model has for years been held by scientific communities to be a fully admitted model. However, the missing ring in this model, as suggested by many, is the spiritual health. In recent years, the relationship between spirituality and clinical interventions with a comprehensive focus on health has been under increasing scrutiny. Although different models have been presented for investigation of the relationship between spiritual health and other dimensions, the fundamental challenge in this regard is the actual place of spiritual health compared with other dimensions. In this article, attempts are made to address the position and weight of spiritual health from the Islam’s point of view.

Malignant astrocytic gliomas are the most common and lethal brain malignancies due to their refractory to the current therapies. Nowadays, molecular targeted therapy has attracted great attention in treatment of glioma. Connexin 43 (Cx43) and micro ribonucleic acid- 21(miR-21) are among molecules that are involved in glioma development and progression. These molecules showed potential to be as target molecules with regard to glioma. Some studies have reported that cyclic adenosine monophosphate (cAMP) signaling could be effective on Cx43 and miR-21 in tissues other than in brain. We investigate possible relationship between β-adrenergic receptor and its newly described downstream, exchange protein directly activated by cAMP (Epac) signaling pathway and expression of Cx43 and miR-21 in low (1321N1) and high grade (U87MG) glioma cell lines. We treated cells with β-adrenergic agonist and Epac activator with and without adenyl cyclase inhibitor. Cx43 and miR-21 expression were measured with real-time PCR. Our data showed that in 1321N1 cells, β-adrenergic-Epac pathway stimulation up and down-regulated Cx43 and miR-21 expression respectively. Whereas, in U87MG cells these interventions had no effect on Cx43 and miR-21 expression. These findings demonstrate that low grade astrocytoma cells have better response to our pharmacological interventions.