جستجوی مقالات مرتبط با کلیدواژه « تفاوت » در نشریات گروه « علوم انسانی »

One of the most challenging issues of anthropology throughout the history of human life is the identity crisis. which is also caused by the lack of all-round knowledge of man regarding his different dimensions. The following article seeks to clarify the difference between nature and human instinct as two developmental characteristics from the perspective of the verses and traditions of Islamic texts with a descriptive, narrative and interpretative method. The present research shows that man has a composite personality of two developmental goals, nature and instinct. Nature is the divine dimension, the unconscious and the ultimate goal of human perfection. which constitutes his true, intrinsic and trans-animal identity. In the language of verses and hadiths, nature is mentioned as Islam, knowledge of God and monotheism, which has characteristics such as universality, contemporaneity, non-acquired, constant, innocuousness and error.Another characteristic of human development is instinct, which is an animal dimension, a tool, and a prelude to human perfection. His vision and tendencies are limited to the needs of the material and animal dimension like animals. Based on this, the cause of the identity crisis in man should be sought in the confusion of the two mentioned developmental goals and his lack of attention and reasoning in the facts of Quranic self-knowledge.

For Heidegger Dasein as thrown projecting temporalize it's own being. Selfhood Dasein existing against is neutral to any apriori determination and as such it is ungraspable for any representation to assume an ideal self. On the other hand Dasein as disclosing is opened to future and through this openness it is the site of pure difference. For Heidegger the essential openness to difference is as primordial as occurring from the horizon of future and for the sake of itself. This existential for the sake of as the constitution of every average goal made possible by the fact that Dasein in its being is delivered to itself and there is no representational normativity to guarantee the life as a whole. Due to this the basic determination of an authentic self is being in accordance with the logic of neutral self namely difference. We will put it in the article self-transformation and argue that this basic determination of authenticity is made possible through being anxiety for being-in-the-world as such. This is what we will call Eudaimonia. We call the way of relating to the world through anxiety, Dasein's eudaimonia, and consider it the basis of selfhood. Selfhood as eudaimonia requires Dasein to acquire its inherent power for its self-transformation and align with the logic of its inherent realm, which is the place of absolute emergence of the difference of existence from beings. This conformity is the relation of the self to the realm of the self or the being-there of self.

Einleitung:

Ziel der vorliegenden Studie ist es, zu untersuchen, welche Bedeutung die kulturbiografischen Faktoren in DaF-Lehrwerken der sechsten Generation haben. Der Fremdsprachenunterricht wird als der zentrale Ort der Begegnung zwischen mindestens zwei Kulturen betrachtet, und dies kann manchmal zu Missverständnissen und Vermittlungsproblemen beim Sprachenlernen führen. Daher ist es sinnvoll, jede Gruppe von Lernenden als unabhängige, wenn auch sehr kleine Kultur zu betrachten. Bei der Erstellung von Lehrwerken ist es wichtig, dass die neuen Lehrwerke auf der Grundlage der Lernbedürfnisse von Sprachlernenden konzipiert und zusammengestellt werden. Daher ist die Berücksichtigung der Altersgruppe, Lerngewohnheiten und Traditionen der Lerngruppe eines der wichtigsten Ziele der Fremdsprachendidaktik. Die wichtige Forschungsfrage lautet nun: Warum ist es wichtig, bei der Konzipierung und Gestaltung von Lehrwerken auf die kulturbiografischen Faktoren der Lerngruppe zu achten? Und inwieweit wurde dies bei der Erstellung von Lehrwerke der sechsten Generation, vor allem für die iranischen DaF-Lernende berücksichtigt? 

Stand der Forschung:

Das Ziel dieser Forschung besteht darin, die Faktoren der Kulturbiographie in der Fremdsprachendidaktik zu untersuchen, und bisher wurden viele Forschungsarbeiten auf diesem Gebiet veröffentlicht. Einerseits glauben Einige, dass die Durchführung pädagogischer Lernziele nur dann effektiv ist, wenn die Lehrkräfte für die Integration der kulturbiografischen Faktoren der Lerngruppe in den Fremdsprachenunterricht mehr sorgen können. Andererseits glauben die anderen, dass Verallgemeinerungen im Unterricht vermieden werden sollten und Lehpersonen keine strengen Grenzen zwischen Lernenden aus verschiedenen Kulturen ziehen sollten. Einige Forschungen besagen, dass es eigentlich keine einheitliche Lernkultur gibt, sondern dass man ebenso viele Menschen, Lernstile, Inhalte, Schwächen und Stärken findet. Angesichts der spezifischen Auswirkungen der Alltagskultur auf die Lernstile ist es außerdem notwendig, Lehrmethoden zu entwickeln, die die verschiedenen kulturellen Dimensionen wie Individualismus und Kollektivismus, Machtdistanz und Kurz- oder Langzeitorientierung berücksichtigen. Schließlich ist es nur durch die Interaktion mit unterschiedlichen Kulturen möglich, die Kriterien lernbiografischer Faktoren zu kennen und daraus Nutzen zu ziehen und Lernergebnisse zu verbessern.

Methodik:

Zur Realisierung des Forschungszieles folgt diese Arbeit einer analytischen Methode. Zwei Lehrwerke „Das Leben“ und „Starten wir“ auf dem B1-Niveau werden mit Hilfe der von der Forscherin erstellten Kriterienkatalog analysiert.    Kriterium 1: Gibt es im Lehrwerk Übungen, bei denen das kritische Denken des Lernenden gefördert wird?   Sind im Lehrwerk unterschiedliche Sozialformen integriert?  Kriterium 3: Gibt es im Lehrwerk Übungen, die die Emotion und Motivation des Lernenden zum Weiterlernen erwecken?   Kriterium 4: Entspricht die Progression der Lerngruppe?   Kriterium 6: Gibt es im Lehrwerk Lerntipps, die auch Lernstrategien aufgreifen؟Die Ergebnisse zeigten Folgendes:1. „Das Leben“ ist besseres Lehrwerk als „Starten wir“, da es Übungen mit Partner- und Gruppenarbeiten nutzt, um die individuellen Meinungen und Überzeugungen der Lernenden herauszufordern.2. Beide Lehrwerke haben alle unterschiedlichen sozialformen verwendet, darunter Einzel-, Partner-, Wechsel und Gruppenarbeiten.
3. Beide Lehrwerke haben eine langsamen und flache Progression.4. In beiden Lehrwerken werden, mit einem leichten Unterschied von 14 (Das Leben) zu 13 (Starten wir), unterschiedliche Lerntipps zum Lernen verschiedener Sprachelemente wieGrammatik und Wortschatz eingeführt.5. Beide Lehrwerke zeigen nicht nur ausreichend Aufmerksamkeit für die kulturbiografischen Faktoren der iranischen Lernenden, sondern bieten auch die Möglichkeit, die Vielfalt der Lerntraditionen in anderen Kulturen kennenzulernen und sich damit auseinanderzusetzen. FazitDie Ergebnisse deuten darauf hin, dass die Lehrwerke der sechsten Generation die kulturbiografischen Faktoren der iranischen Lernende weitgehend berücksichtigt haben und sie ermöglichen Deutschlernenden im Iran die Begegnung und Auseinandersetzung mit Lerntraditionen anderer Länder und Kulturen. Aus diesem Grund kann man sagen, dass beide Lehrwerke für den Unterricht für Deutsch als Fremdsprache im Iran geeignet sind. Ergebnisse haben darüber hinaus gezeigt, dass sich beide Lehrwerke im Bereich der Einführung didaktischer Lertipps zum Erlernen verschiedener Sprachelemente teilweise schlecht eingesetzt haben. Daher wird empfohlen, dass die Lehrpersonen, wenn sie diese Lehrwerke im Iran verwenden möchte, bei der Vervollständigung der Lerntipps sorgfältiger vorgehen sollten.

Derrida plays a significant role in introducing Saussure to the philosophical and linguistic discourse of our time. While dealing with Saussure's intellectual foundations and Saussure's influence on Derrida, this article aims to analyze Derrida's deconstructive criticism of Saussure on the issue of writing. Saussure, in the book of General Linguistics, by dividing the realm of language into two parts outside and inside, pushes writing out of the inner realm of language and considers it as the representation of language. Saussure considers writing to usurp the place of speech and considers it a marginal matter. Derrida believes that Saussure could not violate the metaphysics of presence by determining the limits of the inside and outside for language and the exit of writing from the inner realm of language. By proposing the concept of Difference, he refers to the independent aspect of writing compared to speech and removes writing from the subjugation of speech. According to Derrida, the arbitrariness of the sign can bring the signifier out of the subjugation of the signified and create multiple signifiers. According to Derrida, Difference indicates the possibility of continuous becomings in the text, and these becomings will bring an endless chain of signifiers.

"Attavassol elattarassol" and "Mesbaholrasayel va mesbaholfazayel" are two works of type of origin with technical style. The first of which is a collection of correspondence and the second of which is in the etiquette of correspondence.Undoubtedly the works with the same literary type and historical period are matched style. but sometimes a unique work emerges and is followed, or the similarity of the two works is such that it is worthy of attention. Attavassol elattarassol is also one of the excellent texts, which Mesbaholrasayel , of the valuable secretarial books and of the first works written in correspondence, with a unique resemblance to it.This article seeks to show the practicing of Movaffagh ebne Mohammad Majdi (author of Mesbaholrasayel ...) to the style of Bahaeddin Mohammad e Baghdadi (author of Attavassol ...) and the unique similarity of their work.Therefore the two mentioned works are compared with comparative and analytical method, its upshot is expressed based foundations of stylistics and mentioning the evidence in this speech.The results show that "Movaffagh ebne Mohammad e Majdi" followed writings of "Bahaeddin Mohammad e Baghdadi" as a model and wrote the principles of writing in accordance with the religion contained in his writings. Through this research, the factors that differentiate the two works in question have also been revealed. The available evidence shows that the difference between the two arises from the different subject matter of these books and sometimes the personal interests of their authors.

This article seeks to demonstrate, through a hypothetical dialogue between Hannah Arendt and Emmanuel Levinas, that the essence of politics must be sought beyond "real politics" and its agent, namely, the state. For this reason, politics requires a fundamental, radical and serious rethinking. This rethinking, however, must be carried out by first deconstructing politics to prepare it for emerging new possibilities; second deconstructing Ethics and extending it from the individual level to the level of "I in the We"; third reinterpreting the relationship between politics and ethics, which are already in the process of constructive judgment and are ready for a relationship that has no master or servant. As a result of such simultaneous reflections, the foundations of what this article views as Ethical politics could probably be clarified in general terms. This essay thus raises three long-standing questions: What is politics? What is ethics? What is ethical politics? The response to the first question is founded on Arendt's views. This paper draws attention to concepts such as plurality instead of unity, public realm instead of private realm, and peace instead of war. Relying on Levinas's philosophy of ethics, the second question is answered by emphasizing the primacy of understanding over cognition, the other over self, and the person over the land. Last but not least, the third question is addressed by establishing a link connection between the mentioned thinkers’ views and their shared ideas such as responsibility for the other, the primacy of the interest of humans over national interests and a new concept of state.

"Friendship" is one of the prominent categories in the history of political thought. The conducted researches have mainly been the investigation of the theoretical views of thinkers in this field in previous and contemporary texts. The study of this category has been neglected in the political thought of the Islamic Revolution of Iran and the governments that emerged from it. One of the central claims of the Islamic Revolution is to create an atmosphere of friendship, respect for human dignity and non-discrimination, which is emphasized in the Constitution of the Islamic Republic of Iran and governments are obliged to fulfill it. But examining the views of the governments emerging from the revolution has shown ambiguity in dealing with this claim. Therefore, the aim of the research is to address the question of how Seyyed Mohammad Khatami, as the head of the reformist government, looked at creating an atmosphere of friendship in Iran's pluralistic society. In response to the research question, using Schleiermacher's interpretative approach, as well as document studies, Khatami's view has been evaluated. The results of this research, which are evaluated based on the indicators of human equality, difference, acceptance of others, responsibility towards others, forgiveness and hope for friendship in Derrida's theoretical system, show that Khatami's view is close to Derrida's politics of friendship and from the model of friendship. Pseudo Derrida has followed.

The school of Ahmad Ghazali, his beliefs and interpretations in the context of mysticism, have gained a special aspect of form and meaning. Ghazali's avoidance of directly and openly dealing with the field of mysticism, apart from the heterogeneity of the textual context of his works from other mystical works, has also caused ambiguity in the textual context. In the book of Ghazali's accidents, countless double confrontations can be seen at the surface level; however, due to the transformations that have occurred in the level of relationships and other levels related to them, the authority of the text of love stories has turned into a temporary and transitory situation. Therefore, at the level of deep construction, aligned with Derrida's logic, sometimes by deconstructing the strains of dual oppositions and transferring them, the levels of reality have been transformed into other levels of abstraction, and by creating new links between them, the arena of single meaning and certainty Meaning is challenged. This method has sometimes been associated with changing the value of signifiers, and sometimes by using both this and that style, instead of either this or that style (replacing difference instead of distinction), has caused the creation of a new level based on paradox. In the following article, after understanding terms such as: authority, familiar and foreign boundaries, difference and distinction, levels of abstraction, connection and difference, based on the descriptive-analytical method, the types of paradoxes in Ahmed Ghazali's accidents have been investigated.

One of the types of hadiths is the medical hadiths that have been included in Shia and Sunni sources. In addition to traditions, some scientific sources of Muslims are books compiled by Muslim scientists on the subject of medicine. Since a large part of medical hadiths do not have strong documents; therefore, various views have been proposed regarding the origin and validity of these hadiths. On the other hand, due to the subject of these narratives, which is among human knowledge, there are three assumptions about the content of ancient medical texts and medical hadiths. In a pessimistic view, the main form of medical hadiths are fake texts that are based on medical sources and entered into the hadith collections by attaching documents to them. The opposite view is the compilation of medical sources based on medical hadiths; that is, in general, the knowledge of medicine was formed based on the medical hadiths of the Prophets and by removing their documents. The third possibility is the separate nature of these two groups of sources, which are formed from two different origins, and if it is proven, the invalidity of the first two hypotheses will be revealed. A comparative study between these two groups of sources is necessary to discover the correctness of the third assumption. The existence of similarities and differences between these two groups of sources, which is the result of a comparative study, shows the correctness of the third assumption.

This article focuses on the concept of rhizome and its relation with ‘bio-power’ in Kamila Shamsi’s Home Fire (2017) through the perspective of cultural studies. Deploying Faucauldian concept of bio-power and focusing on the techniques of adaptation, the article tries to discuss how the post-colonial West has imposed the biopolitical discourse through ‘norms’ and concepts like social purity, ‘collective identity,’ and ‘ethnic ontology.’ To this end, notions of ‘difference,’ ‘deterritorialization,’ and ‘reterritorialization’ have been explored. It is argued that with domination of ‘exceptional situation,’especially after September 11th, the silence imposed upon the minority groups, and their banishment into ‘bare life,’ terror and religious fundamentalism seem inevitable outcomes. Shamsi’s work is an attempt to challenge western bio-politics at a time when heterogeneity is the rule of the day; rhizome and polyphony the inalienable features of life, and ‘becoming’ rather than ‘being’ the very essence of man. At this time, in Shamsi’s view, the source of one’s identity should be located in ‘difference,’ and hierarchical discourses should succumb to horizontal equality.

Today, the concept of openness has become widespread in organizations, and due to the advent of the Internet and advances in information technology, organizations have shown a special interest in open approaches. One of these open principles in organizations in the field of strategy is known through transparency in strategic processes, which is called open strategy. This article tries to introduce this phenomenon and make a comparison between open innovation and open strategy. The present research is applied in terms of purpose and is of the type of library studies and documentary analysis. The results show that strategy researchers have turned their attention to another example of the expansion and opening up of traditional closed organizational practices, and that is the issue of open strategy. The task of open strategy in the simplest sense is to increase transparency and participation in strategic issues (internal and external stakeholders). In other words, open strategy is a new topic in the field of strategic management, which, according to some theorists, is based on open innovation, although there are similarities and differences. Similar to open innovation, research in open strategy was initially phenomenological, and gradually emerged as an identifiable research stream. However, as a research field, it has developed differently than open innovation. According to the analysis of different angles of two phenomena of open strategy and open innovation, According to the analysis of different angles of two phenomena of open strategy and open innovation, they can be examined and compared from 7 different perspectives. Similarities and key differences from 7 different perspectives, the perspective of philosophical foundations, the perspective of goals, the perspective of relationships, the perspective of theoretical approaches, the perspective of open strategy dimensions, the perspective of openness and openness dimensions, as well as the perspective of activity areas, which are mentioned in detail in the article.

intercultural thinking is a response to egocentrism in contemporary world that appeared as west orienting, racism and Takfir. The main question of these studies is how self and other communicate to self-knowledge alternates anti-other. We are seeking qur’anic intercultural communication model through comparative study by responding five question: why, who, where, what and how. After analyzing anthropological thoughts of three Geo-Epistemological fields, intercultural communication opinions of thinkers such as Mead and Gudykanst in Anglo-American field, Strauss and Carbaugh in French field and Herder and Wimmer in Germanic field explained in the form of three intercultural communication models: accommodation, cooperation and polylog. Qur’anic model, in return, explained by The thirteenth verse of Surah of hojorat. This verse relate virtue to cultural differences through taarof (knowing each other’s) to alternates contempt by respect. This model can name Ta’arof taht means acquaintance each other’s. at the end these four models compared and evaluated.

This paper seeks to analyze new forms of alienation in the postmodern era. To this end, following an explanation of “postmodern era” and theories generated in this era, concepts of "alienation" and "postmodern alienation" will be explored. Finally, an explanation is offered of the genesis of “postmodern alienation”. This paper argues that in postmodern era the concept of “difference” became the most central theme in both social theories and new social movements. By questioning modern meta-narratives, postmodernism sought to recognize the particular, the marginal and the cultural. In this era, theorizing about the concept of “difference” was simultaneous with blacks, women, postcolonial and other social movements. Focus on “difference,” however, resulted in the emergence of forms of knowledge and consciousness incapable of acknowledging similarities with others. Consequently, “postmodern alienation” prevents both social theories and social movements from understanding the logic of neoliberal capitalism and its ties with cultural postmodernism.

The Almighty God in the Holy Quran, in addition to presenting the Islamic lifestyle as the only superior style and approved and recommended to man has stated the causes and origin of some human beings' tendency towards other lifestyles so that human beings become aware of the causes and factors that led them and human societies to a certain style of life or forced them to choose and follow a superior style. Islam religion; It is a way of life that has a divine origin and the causes of the emergence or spread of lifestyles that are drawn or scanned without the help of revelation and absolute submission to the advice of God Almighty is disconnection from God and tendency to other than Him. Ignorance; Imitation and static; Foolishness; Arrogance; Denial; Excuses and expectation; Fanaticism and Secularism; Neglect and forgetfulness; Seduction and deception of Satan; Jealousy and extravagance; Among the causes and factors are deprivation of the divine religion and tendency to other lifestyles.

Man's deeds have caused him happiness and misery in this world and the hereafter, and since man has eternal life ahead of him, how he acts in this world and providing baggage for his hereafter, is important. The Qur'an has used the semantic network to systematize the audience's mind and change the audience's thoughts. In the present study, the discourse of the Qur'an on the difference between good deeds and righteous deeds has been analyzed descriptively and analytically. Examining the semantic domain of good deeds in the Qur'an shows that the concepts of good deeds and righteous deeds are among the most frequent words in the Qur'an, among which there is an absolute general public relation because of the scope of good deeds is general and includes righteous deeds and rewards. While some virtues are considered righteous deeds.

 One of the indisputable principles in Islam is human movement and dignity. Human life, property, reputation, opinion and opinion are all respected and this privacy must always be respected. In human dignity, there is no difference between men and women, and in Islamic culture, men and women are created by God and given special care by Evin. The pride of the Islamic legal system is that from the very beginning it has recognized women as having economic, political, family, judicial and religious rights. The method of this article is that we first examine the conditions and rights of women in the three social, political and financial sectors in the age of ignorance and then study the evolution that Islam brought about in these conditions and rights. The purpose of this article is to express some of the rights that Islam has set for women. This article is a research-analytical-descriptive research study on whether Islam and consequently the Islamic Republic of Iran have granted political rights to women? By referring to jurisprudential sources and international documents and analyzing their documents, it was concluded that: In Islamic jurisprudential sources such as the Qur'an in verses such as: commanding the good and forbidding the evil, allegiance, etc., as well as in narrations And the conduct of the Infallibles (peace be upon them) refers to the political rights of women; Also in the constitution, in principles such as 56, 13, 6, etc., the participation of women and men is equally approved, and according to this law, women can enter various executive and governmental positions.