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

In Ibn Arabi's thought, sleep and dream is important. He has distinguished between connected and disconnected imagination and brought the place of dream in the connected imaginary world and revelation in the disconnected imaginary world. He considers the dream’s interpretation to be related to the connected imaginary world. Therefore, Qur'an cannot be just a dream, because it lacks Shari'at and its rules do not have a grammatical aspect. The dream is one of the divine annunciators and the sincere dream is a part of revelation. Ibn Arabi considers the imagination as a force of the heart, and love is the excess of affection whose manifestation is within the heart. The heart has seven stages as seven layers of the sky, which is in one stage, the mine of affection, love, and compassion for the people, and in the higher stage, the mine of love of the divinity, and finally, the mine of the manifestations of the divinity’s attributes. Therefore, by expressing the position of dream and its relation with revelation, we discuss about calling Qur'an a dream letter and the relationship between sleep, dream, and love in order to determine the secret of man's superiority over other creatures.

 Considering the necessity of research in epic poems after Shahnameh and with the aim of knowing more about their various aspects, in this article the used method is library research based on description and content analysis the "element of prophecy" in the poem "Shahriarnameh" of Mokhtari's epopee. There are about twenty-seven different predictions in the Shahriarnameh system. The most important of these prophecies is the prophecy about the grudge and revenge of Bahman, Esfandiar's son from the Zal family, which has been mentioned eight times by different people in different sections. The predictions of Shahriarnameh are often based on dreams, astronomical rulings and with the help of Soroush or with miraculous tools and objects such as the Cup of Wisdom, the Mirror of Wisdom and the Golden Tablet, by wise men and ministers, especially Jamasp, astrologers, priests . The subject of dreaming and dreaming of characters, especially the protagonist, is one of the main axes in epic poems and is also reflected in Shahriarnameh. Some of the dreams of Shahriarnameh have a prophetic aspect and others are based on commands, prohibitions and advices. Dreams that have a predictive aspect in many cases untie the knot of events and hardships and free the heroes and heroines of the story from the clutches of troubles .

Every speech and writing is done in order to convey a message to the audience and to communicate with him, but Rumi sometimes does not express his message naturally and based on a structure based on Sufi language habits and system of thought. He shatters the foundation of the reader's expectations and imaginations by disrupting the basis of mystical definitions. The dream is also intertwined in Rumi's mind with a multifaceted attitude and every moment is manifested differently. In this research, a descriptive-analytical method based on library data examines Rumi's thought style on the issue of sleep and its fundamental difference with common mystical ideas.

The research method in this article is analytical-descriptive.

Rumi has a different orientation regarding sleep and dreaming. While paying attention to this mystical and spiritual function of sleep, he considers awakening to be the cause of transcendence. "Transcendence" is one of the most important aspects of Rumi's mystical view of the phenomenon of sleep, which ultimately leads him to "God consciousness"; In other words, Rumi achieves consciousness through the process of sleep as well as through escape from sleep, and this issue is effective in transforming the poet's existential "I" into a new and extensive "I" or "I" connected to the kingdom.

The element of awakening plays a key and important role in Rumi's thought. Contrary to the common practice among other mystics, he considers the "true awakening" of the heart to have the same value as the dream, which is the gateway to knowledge in the true seeker. Rumi has somehow resorted to innovation and deconstruction of meaning in this matter. For Rumi, the phenomenon of sleep is on the one hand an escape from virtual sleep and the neglect caused by it, and on the other hand it is the same as awakening. For Rumi, the sun is a factor that keeps him from sleeping, frightens him from sleep, and brings him closer to his "human face."

The present study was conducted to investigate the effectiveness of rebound therapy on development of motor and sleep habits in children with autism spectrum disorder.

This is a single-case experimental study with multiple baseline design and different subjects that was conducted during 12 weeks on 2 children with autism spectrum Disorder with 10 weeks follow-up. The statistical society of the present study consists of children with autism spectrum Disorder in Isfahan. Among those 2 children with autism spectrum disorder were selected voluntarily. Instruments used in this research included the Children’s Sleep Habits Questionnaire and Bruininks-Oseretsky Test. Data were analyzed using visual inspection, the improvement percentage and effect size methods.

The findings showed that the unified transdiagnostic treatment increase the development of motor and reduced the sleep habits the both post-treatment and follow-up stages so that percent of improvement for the first and second participants in the development of motor were 79% and 63% and in the sleep habits was 85% and 66% respectively.

In this research, significant changes occurred in the development of motor and sleep habits of the two children with autism spectrum disorder and the medical achievements were maintained during the follow-up.

The relationship between disciple and sheikh is the main foundations of Sufi conduct. One of the most important features of the Sufi tradition is the sacred and spiritual face depicted from the Sheikhs. Miracles of Sheikh put him in a divine position in Sufi tradition. These miracles, which are abundantly reported in writing and orally by the followers of the Sufi sect about their Sheikhs, have also found their way into popular culture. The critics of Sufism have so far considered these miracles to be fake and false constructions of the followers of these groups, or as the product of unconventional and illegitimate methods, such as magic, juggle, communication with jinn and the like. In this article, the author first raises the issue of devotion and tries to draw the position and mental state of the disciple by examining its various aspects. The author then explores that the important part of Sufi sect's reports on the merits of their Sheikhs is produced by their minds, which are devoted to the Sheikh and automatically interpret any phenomenon or event as a dignity of the Sheikh subconsciously. In this research, a combination of two library and empirical methods has been used.

Sleep has been shown to have an impact on the consolidation of motor memory in adults. However, sleep-dependent consolidation is not well-specified among children compared with adults. Therefore, the purpose of this study was to investigate the effect of sleep on childrenchr('39')s motor memory consolidation. The participants were 32 voluntary boys aging from 10 to 12 years old from Kerman, which had the necessary qualifications for entering the study. Serial Reaction Time Task was used to determine the implicit memory in children. The participants were allocated into a sleep group (8±1pm and 8±1am) and a wake group (8±1am and 8±1pm). Each group underwent five training blocks consisiting of 90 trails in each block in the acquisition phase. The retention (consolidation) and transfer tests were administered 12 hours after the acquisition phase in both groups. For analyzing data 2×2 and 4×2 Mixed ANOVA tests were used. The results in the retention and transfer tests showed that the reaction time was significantly different in two blocks (P > 0.05), but the effect of group and block interaction was not significant (P ≥ 0.05). The results also indicated that motor memory consolidation occurred in sleep and wake groups, however, it was not sleep-dependent. The findings revealed that children‘s performance was improved and enhanced not only through the training sessions, but after the learning phase in the offline period. In addition, the memory associated with a learned skill enhanced over time. It can be concluded that sleep was not the essential factor in the enhancement of offline learning and the transfer of sequential implicit motor task among children.

Committing physical behavior is a necessary but not sufficient prerequisite for the realization of criminal responsibility, and this behavior must have been realized voluntarily to bear criminal responsibility. Therefore, if the perpetrator, for some reasons, has not acted for the purpose of doing so, he will not have criminal responsibility, and those reasons are called resolvers of criminal responsibility. In the 2013 Islamic Penal Code, the legislator has mentioned these reasons in Chapter Two, entitled "Barriers to Criminal Responsibility." Some of these reasons completely and absolutely eliminate the criminal responsibility, including childhood, dementia, and reluctance, and others will relatively lead to criminal responsibility being declined, including drunkenness, sleep, and unconsciousness. In this article, we examine sleep and unconsciousness as relative reasons of resolving criminal responsibility. We will also address the status of the will and the option of the sleeping or unconscious person, how he or she commits the crime, and the extent of criminal responsibility and punishment for the perpetrator by analyzing the provisions of the law.

Dream has always been an attractive issue for the people in various erras and psychologists have investigated it a lot in the past. However, most of the issues relating to dreams such as its nature and the reality of prophetic dreams are still ambiguous. Mulla Sadra as a philosopher and also as a psychologist has relatively considered it in his scientific works. This study, after reviewing the litrature and extracting the philosophic foundations of sleep and its psychological issues, has shown that given the Mulla Sadra's thoughts including principality of existence, gradation of existence, substantial motion, bodily origination, spiritual subsistence and consequently two-dimensionality of human as well as Mulla Sadra's belief in human authority, an appropriate structure is created for difining dream, types of dreams and source of dreams. It should be noted that though a number of Mulla Sadra's opinions regarding material dimension of human and considering one of the dimensions of human relatively corresponds to psychology, one can extract exact ideas and opinions regarding dreams and particularly prophetic dreams from the perspective of Mulla Sadra due to lack of existing immateriality in contemporary psychology.