جستجوی مقالات مرتبط با کلیدواژه "silence" در نشریات گروه "علوم انسانی"

The formation of the Islamic government is one of the most important issues that have always been discussed and disputed between the opponents and the supporters in the Islamic ages. The critics of the theory of the formation of the Islamic government believe that there are reports and narrations from the Imams that indicate silence in front of the rebels and the oppression of the oppressors. From his point of view, these narrations are, in the term, governing and preceding the verses and narrations that indicate the necessity of resistance, defense, and uprising against the rebels; For this reason, it is not permissible to form an Islamic government and rise against them. From his point of view, the application of these hadiths is such that it prohibits any kind of action. Using an analytical-descriptive method, this research has investigated the most important narratives cited by the opponents of the theory of the formation of the Islamic government. According to the authors, the reasons cited by the opponents of the formation of the Islamic government are incomplete and do not prove their favor. It seems that by taking into account the time and place and the conditions of their issuance, it turns out that not only these traditions do not indicate silence, but on the contrary, they indicate an uprising against the rebels; Of course, their indication of uprising is not absolute and general, but depends on specific conditions, and on the other hand, following these narrations leads to the closure of important rules of Islam, including financial rules, national defense rules, and penal rules.

Examining the practices of States and extracting rules from them leads to the identification and development of international law that regulates relations between States. However, sometimes States remain silent—failing to react when it is necessary to clearly express their legal position. Silence plays an important role in the settlement of international disputes and is often understood as tacit consent. Can international law be developed through State silence? Can the international community accept the revision or development of international law through the silence of States? This paper seeks to answer the question of whether a State's silence can have legal effects and, if so, how it can be invoked in international courts and tribunals. It assumes that State silence can be considered a form of conduct and a source for the development of international law. Silence, like other legal facts, requires a case-by-case examination of the circumstances when interpreting and evaluating its legal value. The International Court of Justice, in its judgment on the sovereignty dispute between Malaysia and Singapore, noted that "silence can also speak, but only if the conduct of the other State calls for a response." In this paper, through a library-based and descriptive-analytical method, the concept of State silence in international law is explained, the role of silence in the settlement of international disputes is investigated, and finally, the conditions under which silence creates legal effects are discussed. The findings indicate that the jurisprudence of the International Court of Justice confirms the legal effects of silence. For example, in the Preah Vihear Temple case, although the court did not consider State silence as consent, it did confirm the legal effects of silence when combined with other evidence. Generally, silence is interpreted in three ways. First, some approaches view silence as the expression of the silent State’s consent, where silence can create legal effects and impose limits on the State. For instance, in the case concerning sovereignty over Pedra Branca/Pulau Batu Puteh, Middle Rocks, and South Ledge, silence was significant. According to the Court's judgment in the Preah Vihear Temple case, when a government fails to express an objection in a situation where it can and should react and chooses to remain silent, that silence is a sign of consent. After a reasonable period, the lack of reaction can be considered acquiescence. However, the Court has set a high threshold to prove that a boundary is established by acquiescence or tacit agreement. In addition to acquiescence, there are approaches in which silence is considered as estoppel. Indeed, it is difficult to precisely distinguish the estoppel doctrine from other concepts, such as acquiescence. The two are generally intertwined because estoppel may arise from silence. The Fisheries case is an example where estoppel resulted from silence. Silence may also be considered an objection, interpreted as a formal protest by a State against another State’s conduct or baseless claim that contradicts international law. Studies have shown that courts consider certain factors as influential in creating legal effects from silence. First, the obligation to protest: States are obliged to protect their interests, and if a claim threatens those interests, they must protest. It is generally expected that when the rights and interests of a State are violated or at least affected by the actions or claims of another State, the first State should respond. Second, awareness: One of the factors that can make silence tantamount to consent is the proof that the State was aware of the issue under discussion, or that the situation was such that the State should have been aware. Silence loses its legal value when the silent State is unaware of the legal situation to which its silence is later claimed to relate. Third, political considerations: In some cases, the lack of protest by a State is not due to ignorance or unawareness, but rather stems from its political interests. In such instances, a State may choose not to respond to preserve political interests and strengthen diplomatic relations. From this perspective, both protest and non-protest can be influenced by political considerations. In the International Court of Justice, the justification of silence due to political considerations has rarely been successful or accepted. Fourth, time: The passage of time plays an important role in considering silence as a State’s consent. Over time, the presumption of consent is created and strengthened. Furthermore, time is linked to the obligation and ability to react and protest, which is why protest is expected within a reasonable period. Moreover, the passage of time leads the State to adjust and adapt to the legal situation created. In conclusion, silence in most cases indicates the consent of the silent State, and, as such, it can create legal and restrictive effects for the State.

The civil code in general, and family law in particular, are significantly influenced by the majority views among Imami Shiite jurists. However, the system of family rights in Iran has become disrupted and incoherent due to several factors. These include the silence, ambiguity, and limited number of family law articles, modifications to some articles that deviate from the majority view after the 1982 reforms, as well as the enactment of family support laws in 1974 and 2012. As a result, legal doctrine has faced challenges, and prosecutors have encountered conflicting opinions. Some argue that this lack of coherence is due to the reliance on majority views of jurists. However, this approach does not effectively address the legal gaps. The application of majority views in family law encounters three main issues: the absence of a clear majority view, conflicts between majority views and the principle of family strength, and inconsistencies with general family policies. Each of these issues is examined in detail through judicial cases in this article.

In the Civil Procedure Act, procedural defence set forth by the defendant regarding the deed relied upon by the claimant is raised in the form of denial, doubt or claim of forgery and it is silent in relation to other possible objections raised by the defendant, including rejection of a deed relied upon, silence and the use of the phrase "I don't know" concerning the person to whom the deed is attributed. Canadian arbitrators have ordered online hearings over the opposing party’s objection. While in Imami jurisprudence, silence and rejection, as well as "I don’t know", are mentioned as responses of the defendant to the claim of the plaintiff, along with the other responses of the defendant, i.e. confession and denial. This research aims to find the answer to the question that the defendant's use of the phrase "I don’t know" against a deed that is relied upon is compatible with which of his possible answers, i.e. denial, doubt, silence or rejection of authenticity of a deed. The findings of this research, which were obtained with a descriptive analytical method and a comparative approach in Iranian law and Imami jurisprudence, indicate that the imami jurists, firstly, did not address the defendant's response in relation to the document in question; rather, they examined it concerning the claim brought against the defendant.Secondly, they did not mention any response from the defendant under the title of doubt, and they categorized the defendant's responses as confession, silence, denial, and also what is considered to fall under denial. Meanwhile, the legislator has included the defendant's response in formal defense to consist of expressions of denial, doubt, or allegations of forgery, along with silence. In cases of denial, doubt, or allegations of forgery, the court orders an examination of the authenticity of the document. In case of silence, however, the default assumption is the validity of the submitted documents, and there is typically no evidence or reason to investigate the authenticity of the document. Almost all jurists have not included expressions of doubt among the responses of the defendant, considering the expression of denial sufficient to reject the claimant's request and viewing the response "I don't know" as a type of denial. On the other hand, Formal and substantive defenses regarding the submitted document do not align with the rule of "I don't know," and one cannot, solely based on a declaration of unawareness and lack of knowledge regarding the existence or content of the submitted document, derive any effect from it. However, if the court encounters such a situation and the defendant is present, it should clarify the perceived formal objections and guide the defendant to express their intentions clearly.

The purpose of this research is to investigate the effect of self-censorship of human resources on organizational silence by explaining the mediating role of conscious silence of human resources. This research is based on practical purpose and in terms of method is descriptive survey. The statistical population of the research is 355 employees of Chaharmahal and Bakhtiari governorates, considering that the size of the statistical population is limited and specific, from Morgan table at the 95% confidence level was determined 260 people and it was selected by available sampling method. To collect information, researcher-made questionnaires of organizational silence, organizational self-censorship, and conscious silence were used, whose validity and reliability were confirmed by content validity and Cronbach's alpha, and a survey of experts and consultants. Structural equation modeling method and SPSS, PLS software were used to test hypotheses and analyze data. The research findings showed that the self-censorship human resources has a positive and significant effect on organizational silence. Also, self-censorship of human resources has a positive and significant effect on mum effect. As a result, it can be said that managers of government organizations, being aware of the issue of organizational silence and the factors affecting it, must take measures to identify its irreparable messages and effects.

Although classroom interaction includes dialogue and silence between teachers and students, the role of dialogue is often emphasized, while the role of silence is either overlooked or considered negative and indicative of non-participation. However, this silence can have different meanings, and non-participation is just one of them. This study introduces another meaning of silence, viewing it as a human action that can play a role in educational interaction. Attention to the meaning and concept of student silence has also been considered by some researchers, some of whom have tried to reveal the meanings of silence and assist teachers in communicating with their students. Examining the presented meanings shows that some of these silences can also be considered the students̕ actions; however, this point has been overlooked. This study aims to explain the nature of the action of silence based on the perspective of human agency. This perspective arises from the anthropological view of the Islamic approach to action, which posits that human behaviors, possessing cognitive, affective, and volitional foundations, can be considered human actions and hold the agent responsible. This study aims to answer two questions:  1. How can student silence be considered their action? 2. what educational implications does their action of silence entail?

The methodological approaches in this study are conceptual analysis and inferential methods; therefore, to answer the research questions, we first used the conceptual analysis method to achieve the conceptual framework of the action of silence and then, according to it, we presented the corresponding educational implications using the inferential method. This method is the same as Brody’s derivative method, which responds to educational questions with a philosophical perspective. This practical response is extracted from and inferred philosophical foundations (Bagheri, 2009, p. 101). In other words, in this section, the philosophical basis of agency is the perspective that responds to the educational issue related to the interaction of teachers with silent students. That is, to deal with student silence, attention must be paid to the agency of both the teacher and the student in a practical syllogism, which includes the following three stages:The teacher should realize educational interaction. (normativeproposition)Realizing educational interaction depends on a safe emotional atmosphere and the negation of protective silence. (realistic proposition) The teacher should provide a safe emotional atmosphere and eliminate protective silence to realize educational interaction. (normative proposition)

The findings are presented in two sections. First, silence can be considered a human action with cognitive, affective, and volitional foundations, leading to various types of actions, including silence due to ignorance, imposed silence, domineering silence, protective silence, silence as a sign of respect, silence as a sign of protest, and contemplative silence. Paying attention to student silence as an action in interactions increases sensitivity to it; therefore, teachers need to appropriately address the foundations of these actions to achieve constructive interaction.In the second section, the educational implications and principles are discussed. These implications include the necessity for teachers to regard student silence as an action, to identify different types of student silence, and to respond appropriately to each type of silence while adhering to corresponding educational principles. These principles include guiding silence due to ignorance, providing an atmosphere for contemplative silence, transforming domineering silence into critical dialogue, ensuring a safe atmosphere for protective silence, breaking protest silence and inviting dialogue, avoiding imposed silence, and fostering silence as a sign of respect.

This study introduces student silence as a responsible action. Understanding student silence as an action and identifying its various types can open new perspectives for educators, helping them achieve constructive interactions with students, clearly understand their questions, and strive to enhance their learning. This paper emphasizes the complexity and ambiguity of the concept of silence and the sensitivity of the action of silence, highlighting the need for educators to pay special attention to student silence in education. Educators should not overlook any silence, as delayed attention to it may lead to serious consequences.

Modern individuals find themselves amidst a cacophony of physical and mental disturbances and demands. Our remarkable technologies, while awe-inspiring, often encroach upon the sanctuary of silence. Media serves as a conduit for these disturbances, infiltrating our innermost selves with tumultuous noise. These disruptions transcend mere auditory stimuli, penetrating our minds and inundating them with a relentless stream of entertainment clamor. With each passing hour and day, the uproar of sensational music and mindless entertainment grows, devoid of any true catharsis, only fostering emotional detachment. These distractions infiltrate our ears, seeping into our imagination, knowledge, and emotions, disrupting the very core of our desires and pursuits. Their singular objective? To thwart our journey towards silence. Yet, amidst these upheavals lies the root cause of human suffering and the principal barrier between the human soul and its divine origin. In light of this reality, what steps should be taken?

Bad consequences and clarification of its factors, relying on religious teachings and analyzing the process of death, is one of the important topics within the realm of religion. In the verses and traditions, numerous factors that lead to bad consequences have been explicitly mentioned. Among these narrations, there are narrations in which the expression "died as a Jew or a Christian" is used. The scope of the application of this interpretation includes some religious principles and branches and committing some sins. The collective of these narrations indicates that factors such as the denial of the supposed Imam, persecution of Amir al-Mu'minin (AS), abandoning prayer, abandoning zakat, abandoning Hajj, and killing a believer lead to bad consequences and death among Jews or Christians. The role of these factors in the bad consequences of man is not the same, and each of them affects individuals differently, so that some lead to eternity in torment, and in others, the hope of salvation, although After enduring the fire of hell, it is imagined. This article, with a descriptive-analytical method, seeks to know the factors of the bad consequences according to the traditions in which the expression "Jewish or Christian death" is mentioned. Therefore, the understanding of these factors is important as they are closely related to human happiness. This article, with a descriptive-analytical method, seeks to know the factors of the bad consequences according to the traditions in which the expression "died as a Jew or a Christian" is mentioned.

In order to understand the meaning of existence, Heidegger analyzes the existential possibilities of the German word for existence, i.e. Dasein, and among these possibilities, he pays special attention to the relationship between language and existence. In addition to speaking, he considers silence as one of the linguistic possibilities. According to Heidegger, linguistic silence has the potential to reveal existence much more broadly than just speaking. This revelation of existence and hearing the voice of existence in silence gives it an interpretive quality, which Heidegger calls hermeneutics. Since in our mystical heritage, Mawlana Jalaluddin Muḥammad (Rumi) speaks of silence and reticence in most of his ghazals, the authors of this article believe that in the light of Heidegger's conception of silence, new horizons of this concept can be opened up in the ghazals of Shams in order to show its interpretive and hermeneutic features in the following propositions: “from the unworldliness of Dasein to the annihilation of the truth-seeker in the general sense and its connection with silence”, “from Dasein's transition from the linguistic position to the linguistic annihilation of the truth-seeker in the specific sense and its connection with silence”, “the hermeneutics of silence and the reception of genuine speech from Dasein to the truth-seeker”, and “Rumi's hermeneutic silence and the reception of genuine speech” as proof of this claim. By proposing genuine silence, Rumi provides a ground for the soul and the world of existence to speak up and to display the shortcomings and inadequacies of language and to reveal the secrets of the universe. Attention to the hermeneutic aspect of silence in the ghazals of Shams distinguishes the present article from the existing research and a new achievement in the field of Rumi research will emerge.

One of the most important serious criteria in the validation of a point of view is the critical study of external epistemic manifestations and the re-examination of its foundations, foundations and fundamental intellectual infrastructures. Linguistic basis is one of the fundamental, important and worthy bases of exploration in the astonishing field of Qur'anic language. This article tries to critically analyze the above-mentioned basis by applying careful intellectual considerations, and thus prove the weakness of the surprising view of the language of the Qur'an. The research method of this article is documentary and analytical, and the findings of the research indicate that the linguistic basis of the astonishing view of the language of the Qur'an has many serious challenges.As the first example, in terms of genealogy, it is consistent with philosophical hermeneutics. The second is considered an incomprehensible attitude in terms of semantics. Third, in terms of methodology, it has the logic of relativism in interpretation and the challenge of negating the essential meaning of the text. Fourth, he sees the narrative forms of imposition and distortion in the interpretation. Therefore, because the astonishing view of the language of the Qur'an is based on a flawed basis, the pattern of the incomprehensible language of the Qur'an and its semantic restlessness is inaudible.

The legislators primarily aim to compile clear and unambiguous rules; however, it is in some cases inevitable to use equivocal and paradoxical terms. The reasons for such an occurrence are galore. In the present study, this subject was investigated in the Iranian Constitution since prior to Constitutional Revolution to the present time, and some examples were brought. In each case, the basis of the equivocality and representation in constitution was separately investigated and the motives were discussed. One of the aspects of using such terms indicated the lack of unanimity among the working groups over using the clear and unambiguous terms insofar as no conclusion has been drawn in socio-political discussions, and no unanimity over the conflicts has been reached. Therefore, ambiguity of the socio-political level has entered into a legal level and has affected the legal texts. In other words, members of working political groups haven't still come upon an agreed solution for the controversial issues, and choosing each way solely will satisfy one of the parties, resulting in an imbalance of powers in favor of one party. Hence, solving such a controversy is achieved through delaying precise expression of the will by each party and postponing the decision-making over the issue, all of which is earned by using equivocal phrases and silencing the issue; discussing such issues will result in the futility of the Constitution. The article ultimately recommended that jurists take into account the principle of silence and equivocality in constitution,

Iranian Civil Code does not explicitly address the occurrence of misrepresentation by silence. According to Article 438 of this Act, those ‘Operations’ that lead to deception are generally considered as misrepresentation. Some legal scholars believe that deceptive operations are occurred by a commission of an act, or an omission. Others include intentional silence as a part of these Operations. A similar divergence exists among Imamiya jurists. Some argue that ‘concealing a defect‘ is established through actions that demonstrate the non-deficiency in the the subject matter of the contract. Others contend that, if there is an awareness as to the defect, then silence and abstention from disclosing the defect will amount to the concealment of the defect, and consequently ‘misrepresentation’. Most jurists base the religious ruling of silence and non-disclosure of defects on the principles of deception and misrepresentation. However, some others find it challenging to apply the customary concept of deception to silence, as deceit and fraud typically occurs by deceptive actions. Moreover, the existence of an intent to deceive and the bad faith of the silent party are not customarily proved. Particularly, what has been prohibited in narratives related to deception involves doing deceptive activities such as mixing the subject matter of the transaction with other things. This article critically examines and evaluates the above perspectives, concluding that the proponents of establishing misrepresentation by silence lack convincing reasons. Additionally, a careful examination of the theoretical foundations of their position reveals that relying on misrepresentation in the cases of silence lacks substantial support, but a jurisprudential reputation. Especially, the religious prohibition of silence and non-disclosure of defects have not been established before many Imamiya jurists. Ultimately, it became evident that the existence of the ‘option of defect’ as a ‘postural </span>ruling’ for silence and abstention from disclosing defects is acceptable in Imamiya jurisprudence.

The purpose of this research is to investigate the effect of knowledge hiding behaviors on employees' silence and organizational deviant behaviors with the mediating role of psychological contract breach. This research is applied in terms of purpose and descriptive-surveillance in terms of nature. The statistical population of the current research includes the employees of the large taxpayer’s unit, which consists of 400 people, of which 227 people were determined as a statistical sample by simple random method and power analysis method. In order to collect information, a standard questionnaire was used and the data was analyzed by multivariate analysis based on structural equation modeling with a covariance-based approach in Amos software version 24. The research results show the confirmation of rationalized hiding on defensive silence, evasive hiding on relational silence, rationalized hiding on relational silence, evasive hiding on ineffective silence, rationalized hiding on ineffective silence and defensive silence on organizational deviant behavior, relational silence on organizational deviant behavior and Ineffectual silence on deviant organizational behavior and Also, the results of the mediation analysis show that the construct "psychological contract breach" has a mediating role for all relationships between the dimensions of knowledge-hiding behaviors and the dimensions of silence So that the said mediation process for the causal relationships between "playing dumb" and "defensive silence/ ineffective silence" is complete and partial for the rest of the relationships. In the section of the structural model, among the twenty-one proposed hypotheses, seventeen were confirmed, among which the effect of relational silence on organizational deviant behavior had the highest path coefficient (0.33).

Modern art and literature transformed the foundations of modern aesthetics by paying attention to the negative and unconventional philosophical topics that did not play an important role in classical aesthetics. “Death” is known as one of the central elements of modern literature based on the thoughts of the existentialist and post-structuralist schools. In the modern novel, death plays an essential role in the structure and texture of the story in terms of content, language, and art; and many of the aesthetic aspects of the novel revolve around it. Sadeghi, as one of the leading writers of Iran, made “death” the subject of his novel, “Malakut”, and used many of the literary aspects of his work around this concept. In this research, using the descriptive-analytical method, the aesthetic aspects of death in “Malakut” have been analyzed, which are tied to other components of modern aesthetics. The findings of the study show that the relationship between death and other components of modern aesthetics such as paradox, absence, and ambiguity has led to the importance of the dark aspects of existence as well as the rejection of the work based on the classical and conventional standards of aesthetics.

The purpose of this study is to develop and construct scale of organizational silence based on the perception of employees working in the administrative offices of Qazvin province. The research sample was selected from the statistical population by two-stage sampling method. The first stage was stratified sampling and the second stage was simple random sampling. The research sample included 15 administrative offices and 414 employees working in the administrative offices of Qazvin province in 6 cities. For this purpose, the organizational silence scale consisting of 38 items was prepared. The value of KMO index was 0.866. Factor analysis of the scale showed that the evaluation items are clustered into 5 factors that account for 82.48% of the total variance. The described variance factors were 18.49%, 17.56%, 16.92%, 15.21% and 14.30%, respectively. According to the research literature these factors have been named as individual, administrative, organizational culture, colleagues and allied pressure groups. In addition, in order to test the scale, first and second order confirmatory factor analysis was performed. Cronbach's alpha values ​​also ranged from 0.94 to 0.99. The total Cronbach's alpha value was 0.93.The values ​​obtained from the scale showed that the scale has validity and reliability.

Modern Qur'anic researchers consider Qur'an “as a text” –following new Bible studies- thus reduce it to answering Qur'anic doubts in reaction to faithful actions. However, Prophet Mohammad never received a script from God, but his commission was to recite what was orally sent to him in the same order for his addressee. The "dual of hearing and silence" officially called for in Qur'an is primarily based on hearing and being affected by recitation. Many Qur'an reciters have been affected, changed, become faithful or fainted, or even died by listening to it. However, studies on Qur'an's expressive inimitability have considered its written aspects, even in its golden ages, and have neglected Qur'an's most effective aspects, i.e. the auditory aesthetic aspect and its phonetic influence. This research shows the "originality and priority of Qur'an's auditory feature" using Islamic tradition, presents an aesthetical analysis of the phonetic eruption resulting from silent and thoughtful listening to meaning-based recitations, and presents some practical evidences of the experiences of reciters and listeners. Therefore, remembering and re-reading these miraculous attractions, this article shows that reducing Qur'anic studies from "an attempt to expand and fertilize the different types of participation in the Divine message" –in which being silent and listening to a single piece of this text effects the listener’s deepest innate layers- to "inculcating problems and quasi-scientific disputes over the date of the script's canonization and authenticity of the existing version" –which is the general structure of modern Qur'anic researches- is exceedingly baseless and misguided.

In the first period of his intellectual development and by proposing the picture theory of meaning in which he agree Bertrand Russell, Wittgenstein tried to define boundaries of meaningfull propositions and the boundary between what is sayable and what is not. By proposing this theory he says that the propositions which include categories like the transcendent fact/God, religion and of course the other normative things, though the logical form can be regarded in them, but they do not have cognitive function. By passing through the boundaries of language, these propositions do not include any meaning and they are regarded as nonsensical and deformed propositions. But this was not the end of his way. After that he took step from the realm of silence toward the realm of mystic and called the transcendent fact/God and religion mystical facts. relying on Wittgenstein’s early works and the works of the period of transition this article will assesse and analize his view on

Nahdj al-Balagha is an epistemic literary masterpiece. So, its structure has the potential of analyzing from the perspectives of new approaches to literary criticism, such as poststructuralism. Using this approach with the main focus on dual contrasts can be a step toward using the new methods of analyzing the text in the field of Islamic studies and interdisciplinary research. On the other hand, it leads us to a new understanding of the text. Based on the poststructuralism theory, this study aims to explore the dual contrasts of silence (Somt) and speech (Notgh) in Nahdj al-Balagha.  Accordingly, the keywords of this semantic field were extracted and two basic words of the silence and the speech were examined in different contexts. The findings show that contrary to the common idea that assumes the speech as positive, in an uncommon view, Imam (AS) has considered the silence that means pithy sayings as a positive and valuable phenomenon, as well as causing dignity, effective, a sign of the wisdom and one of the ways to the thought completion.

Considering the importance of observing the divine limits in individual and social dimensions, the present study examines the degree of students' adherence to religious orders and invites each other to protect values and interdiction anti-values. This futuristic study was conducted with a normative approach and content analysis method of the theme network type, with the study of a virtual student group. The content provided by the participating users was recorded and analyzed in response to the prohibition of the denial of bad hijabi, including text, image, emoji, sticker and gif. As a result, 15 basic themes were obtained, which were combined and summarized into four organizing themes: "melee", "excuse making", "unlit candle" and "silence poison" and finally the comprehensive single theme "abnormal sovereignty" was formed. the behavior of a minority group and the silence of the majority of students in this virtual group was such that not only was the phenomenon of bad hijabi not condemned, but also the critic was forced to delete his messages. Therefore, the probable future will be the news of the prohibition of denial, increasing silence and inattention to anti-values, changing the position of critic and erring and behavioral tyranny of erring people. The findings of the present study can be considered as a flip for cultural managers to pay attention to the coefficient of some decisions, in cyberspace or at the community level.

The present paper, by the intellectual heritage of Osychoanalysis (Freud, Lacan and zizek) tries to give an interpretation of the work of Samuel Beckett. Based on the concept of the "das ding, or " the thing” Zizek provides a differentiation of modernism and postmodernism. Based on this division, zizek claims that the “waiting for Godot” is a Modernist works. We try to challenge him by suggesting that “waiting for Godot” is a postmodernist phenomenon. In this regard, the present paper does not intend to investigate among the previous literature about the “waitiong for Godot”, but we try to present a philosophical-psychoanalytic suggestion and challenging his interpretation about the play. By adopting such strategy, the present paper states that “Godot” is a name for "silent scream", because Godot is the name of nothingness, Goddo is the name of fundamental absent which can be considered as the spriteof Becket works. . .