جستجوی مقالات مرتبط با کلیدواژه « the third way » در نشریات گروه « علوم انسانی »

One of the most important issues in the field of exporting gas to the European Union through pipelines is understanding the market and the laws and regulations in the EU as well as the requirements of other countries in the face of these regulations. In this article first The European Union and then the laws and regulations in Iran regarding the issue of gas export have been analyzed. The results of the research show that the EU Third Gas Directive 2009 forms the basis of the legal and contractual issues of the EU gas market which provide various legal guidelines, including ownership separation, third-party access to the gas storage facilities, and Regulatory Bodies. Laws on the Third Gas Directive regarding Third Party Access to the Network, Tariff Regulation, Ownership, and Transparency completely apply to existing and future gas pipelines to EU Borders including Territorial Waters and Exclusive Economic zone between EU and third Countries including Iran. It is suggested that third countries review and amend their laws in the event of any inconsistencies with the three laws and regulations.

In addition to Tractatus Logico-Philosophicus (1921) and Philosophical Investigations (1951), Wittgenstein left a collection of notes. Some of his students have published edited versions of these remaining notes under various titles. One of the latest of these collections came to the market in 1969 under the title of "On Certainty". In this book, Wittgenstein discusses the issue of certainty from an epistemological point of view. He rejects scepticism and argues that certainty belongs to the category of non-epistemological concepts. And he adds that certainty, though meaningless, nevertheless is necessary for the formation of knowledge. A group of commentators, including Rom Harre´ and Moyal-Sharrock, have referred to this new approach of Wittgenstein as the Third Wittgenstein. The purpose of the present paper is to critically examine the development of Wittgenstein's thought from Tractatus to On Certainty with respect to the notion of certainty to show that contrary to the claims of philosophers like Harre´and Moyal-Sharrock, the Wittgenstein of On Certainty is not a new Wittgenstein, and that the basis of his discussions concerning scepticism and certainty and their meaninglessness could be traced back to his views in Tractatus and Investigations, and in particular, his discussion of private language and its denial.

The art of painting in Isfahan has a historical background dating back to cave dwellings in this region, playing a significant role in the evolution of Iranian painting and maintaining its structure throughout governmental changes. Isfahan's geographical location, situated in the center of Iran, has provided Iranian artists with the opportunity to engage with both Eastern and Western transformations. This characteristic, coupled with the migration and establishment of art universities in Iran, has had a profound impact on cultural and artistic relationships, leading to innovative movements in contemporary Isfahan painting. Drawing on the concept of hybridity and the third space, Homi Bhabha effectively describes the formation of this space in postcolonial critique and emphasizes its significance in generating new cultural and artistic interactions. One of the key factors contributing to the creation of such a space in contemporary Isfahan painting is the presence of migrant artists and graduates from art universities in other cities who have contributed to the emergence of a new visual space in Isfahan's art scene. This article aims to review the identity and formation of the third space in contemporary painting in Isfahan, with a focus on Homi Bhabha's theory. The central question of this research is: What impact have immigrant artists had on the reinterpretation of identity and the formation of the third space in Isfahan's contemporary painting? The research methodology employed is primarily a combination of a fundamental-applicative approach in terms of its objective and a descriptive-analytical approach in terms of its nature. The sampling method utilized is purposeful, involving the selection of four artists who have studied both in Tehran and in universities and schools in Isfahan, particularly in the field of painting. The research findings demonstrate that immigrant artists in Isfahan have successfully contributed to the creation of a new intercultural space within the city, closely aligning with Homi Bhabha's conceptualization of the third space.

One of the issues that arise in the relationship between the main and secondary contracts is the effect of the dissolution of the main contract on the secondary contract, which, due to the lack of clear and transparent general rules in the basic laws, sometimes leads to the violation of contractual ethics. The purpose of the current research is to study the comparative examples of the implementation of subordinate contracts to extract and explain the general rules governing the dissolution of the main contracts on the subsidiary in the laws of Iran and Egypt. This article is descriptive and analytical. The materials and data are also qualitative and data collection has been used.Ethical Considerations: In this article, the originality of the texts, honesty and trustworthiness are respected. In the case of dissolution of the main contract in other ways, according to the parties and the subordination of the secondary contract to the main contract in the matter of obligation, with the dissolution of the main contract in terms of dismissal, rescission or termination, the secondary contract is also dissolved, except in cases where the subject of the secondary contract belong to the third party, which in terms of conflict with third party rights and the prohibition of agreement to the detriment of the third party by the main obligees, the secondary contract is valid with the dissolution of the main contract, and the parties to the main obligation refer to each other for the price and the appraiser. In both Iranian and Egyptian laws, at the stage of concluding the contract, only the secondary contract follows the main contract, but after the conclusion of the secondary contract, the effects and dissolution of each of them is effective in the other, except in cases of nullity. The main contract, which in terms of the lack of cause, the secondary contract is also void.

The third party’s objection before the criminal court was considered as one of the controversial issues in the jurisprudence (judicial procedure). Some criminal judges accepted the third party’s objection to the written judgment in the property restitution section and dealt with the matter as a civil judge; while others believed in the principle of inherent jurisdiction between legal and criminal courts and considered the third party’s objection to be exclusive to the legal court. The challenge of accepting or not accepting the third objection was caused by the legislator's approach to some specific crimes in which the judge of the criminal court is obliged to issue a judgment to make restitution without a petition.On the one hand, one legal verdict on the issue of making restitution or the like is issued by a criminal authority without presenting a petition and as specified by some legal articles, and on the other hand, the acceptance of a third party’s objection depends on the existence of a full legal dispute. In some countries, such as Italy, it is mandatory to file a full civil lawsuit before the criminal court, and unlike Iran's proceedings, there is no distinction between crimes. With the approval of the unanimous decision of the Supreme Court No. 818, the dispute was resolved in the jurisprudence and the third party’s objection was considered to be within the jurisdiction of the criminal court. There are various objections to the unanimous decision, including the fact that the principle of inherent and specialized jurisdiction has been ignored. Also, based on the unanimous decision of the criminal court, it must deal with a third party’s objection litigation that has not been based on a fully processed legal lawsuit before, and sometimes it is created simply because a line is written in the judgment of the criminal court whose mission and purpose is something else. On the other hand, it seems that articles such as Article 111 of the Criminal Procedure Law have been neglected in issuing judgments by the Supreme Court.

A B S T R A C TSince the beginning of 2020, the Covid-19 pandemic has affected urban life in all areas. Tourism, which is one of the elements of achieving sustainable development goals in the growth of cities, also faced problems. From the socio-cultural aspect, the central district of Mashhad is the birth certificate of Mashhad. Pilgrimage attractions are the main point of presence of Mashhad residents and tourists in the core of Mashhad. Besides pilgrimage, the presence of tangible and intangible cultural and heritage attractions can be a good opportunity for tourism development, business creation, job creation and the growth of the city's economy. The spread of Corona left an irreparable impact on the dynamic urban life in the central area. In this direction, in a descriptive-analytical way and in a library way, the indicators of tourism urban life were collected in six dimensions using a questionnaire, then with the help of spss software and by the univariate chi-square test and the univariate Wilcoxon test, the effect of Corona on the minimal prosperity And the presence of people in the central fabric of Mashhad was analyzed. The results show that there is a significant relationship between the observance of health protocols by tourists and residents in the central area of Mashhad, inflation and people's lack of financial ability, changing business hours during the day and night, and banning night traffic with the life of urban tourism during the third peak of the Corona epidemic in There is 2019. The support of urban tourism life in the central area of Mashhad is the way of tourists' presence in the order of environmental - health, economic and social aspects.Extended AbstractIntroductionThe religious pilgrimage site in the main core of Mashhad, which is well-considered as the main social and tourist gathering stocks with tangible and intangible heritage attractions, provides reasonable tourism, business, and economic development opportunities. With the outbreak of COVID-19, it left irreparable effects on the dynamic and 24-hour urban life of the central area, and the balance between the capabilities of the environment and the community was disturbed by the number of tourism activities. MethodologyAccording to the practical purposes and based on the nature of this research, the descriptive-analytical method has been used. The main approach is analyzing quantitative and qualitative data based on using the univariate Chi-square and Wilcoxon tests. In this regard, the statistical population included domestic tourists – including the 384 residents of Mashhad. They are randomly selected using the Cochran formula in the third peak of the COVID-19 pandemic (winter 2021). In order to achieve our research goals, one main questionnaire was planned in six social, cultural, economic, environmental and health, physical, and transportation dimensions to evaluate and re-evaluate the research. This specific questionnaire includes descriptive questions, multiple-choice and short answers, and our research data were collected through systematic random sampling. Then, the relationships between descriptive statistical data such as tables, graphs, etc., and the univariate Chi-square and Wilcoxon tests were analyzed by SPSS statistical software.  Results and discussionIn order to analyze the change, the tourism industry in the central district of Mashhad and the presence of people before and after the COVID-19 pandemicAfter this outbreak;The rate of outdoor activities such as walking have been studied with the support of the univariate Chi-square test. The quantitative rate of the presence of people is decreased after the outbreak of COVID-19;Social security has declined due to the forced shutdown and change in business hours, which means that the outbreak of Coronavirus has some effects on social security;The number of visits to commercial centers, shopping malls, and holy shrines dropped, window shopping, etc., are decreased dramatically;Using public transportation has been reduced after the COVID-19 pandemic;The rate of visiting the parks, monuments, historical and religious sites are decreased significantly;The consequences of the COVID-19 pandemics are inevitable in the economy, jobs and businesses;The consequences of the COVID-19 pandemic are remarkable on the daily and nightlife of the central district of Mashhad;The consequences of the COVID-19 pandemic are notable for the less participation of individuals in rituals and religious festivals in the central district of Mashhad. Based on a questionnaire, people do not prefer participating in these or even observing the health protocols. ConclusionThe cultural structure of communities and the historical contexts of a city are two valuable sources of its heritage that have suitable capacities to use and boost its cultural tourism. In this term, this development gives residents a new prosperous life and creates a new social and economic atmosphere for tourists.  But unfortunately, some factors such as the COVID-19 pandemic, especially the third peak, failure to comply with the health protocols, economic sanctions, and the directorial decisions have damaged the urban tourism life. The findings show that the health policy observing health protocols while creating specific opportunities in the city in terms of the development of rituals and traditional festivals increases the rate of people’s participation and presence (residents and tourists) in the central district of Mashhad. But, incomplete infrastructure and insufficient view of urban management are barriers to activating and growing these capacities. The impact of vital factors on the threat to urban tourism life which contribute to decreasing the level of prosperity of the central district of Mashhad and changing the trend of urban tourism in the third peak. Mentioned by people are:1- The COVID-19 pandemic, failure to follow health protocols such as not wearing a mask, crowd and congestion, and lack of social distancing in religious and commercial spaces in the central district of Mashhad (environmental and health dimension) with the quantitative rate of 39.15 %;2-  Inflation, financial difficulties (economic dimension) with the quantitative rate of 38.95 %;3-  The change of business hours, the nightly traffic restriction (social dimension). Overall, urban management with reasonable and appropriate planning for any mentioned cases is able to redesign and revitalize the condition of the central district of Mashhad. Some of these suggestions are:Implement some policies to further comply and follow health protocols by local and tradespeople in this specific area;Appropriate management in ritual and religious ceremonies without any contact between individuals and the environment;Financial support from the government;Creating urban, social, and welfare services for security reasons;Retrospect the program of the public transportation network and control the outbreak of the COVID-19 pandemic. FundingThere is no funding support. Authors’ Contribution All of the authors approved thecontent of the manuscript and agreed on all aspects of the work. Conflict of Interest Authors declared no conflict of interest. AcknowledgmentsWe are grateful to all the scientific consultants of this paper.

After the departure of the Prophet, a disagreement emerged between the Shiites and the Sunnites regarding the way they should state the Adhan formula. After ascending the throne, the Safawid Shah Isma'il added the two formula of the third testimony ("Ashhadu Anna Aliyyan Walliullāh") and Ḥayya ʿAlā Khayr al-ʿAmal. This article has sought to investigate the Safawids' performance in this regard. The question this article is going to answer is about the reason for Safawid Sultans' emphasis on the third testimony formula. To find the answer to this question, the first hand historical texts and new studies in this regard were studied through an analytical-descriptive method. The goal is to clarify, with the evidences presented in a historical study, that re-addition of the third testimony to Adhan in the Safawid period was not due to commitment to the Prophet's teachings in the age of legislation or the Shiite doctrines in the presence of Ahl al-Bayt. Rather, it was done under the influence of the social conditions and political milieu. The findings of the study suggest that Safawids showed much seriousness for adding the third testimony to Adhan in order to grant religious identity to Iranians in facing the Ottoman Empire, obtain more legitimacy, do religious rivalry with the Ottoman Empire, and facilitate the process of establishment of the Shiite denomination.

The urban novel is one of the types of fictional literature in which the author tries to use the capacity of urban environments to shape the narrative. In this type of novel, the city is a whole that accommodates other elements such as characters, actions, plans and conflicts, and the urban place loses its neutral state and becomes a meaningful element. Various theories have examined the relationship between the city and the narrative, the most important of which is the view that urban space is the physical manifestation of the modernization process. Different interpretations of "urban novel" caused that in this research, with a descriptive-analytical method, the text of the story "Yousefabad; Thirty-third Street »Sina Dadkhah's work should be examined in order to extract and categorize the techniques used in this work, to obtain the distinguishing components of this type of novel from other novels. In this way, the views of Kevin Lynch, theorist in the field of urban planning, have been used in the division of urban elements. The results show that the use of characters 'spatial memory, referring to the details of urban places in the narrative process, creating harmony between the characters' feelings and places, making sense of place names and reducing the objective aspect and adding to the imaginary aspect of places are the most important techniques of creating urban novels. Tricks that can serve as a model for other writers in creating urban novels.

The world of mystical beliefs is based on the knowledge obtained from vague and internal intuition and sensory experience that conventional knowledge and language are not able to express. A hint of knowledge - not descriptive and inexperienced - that is gained through experience. Since the advent of the Qur"anic sciences and even before that, religious scholars, commentators, theologians, orators, parliamentarians, dervishes and Sufis have been well acquainted with the methods of cryptic expression. The most important indicator of the mystic"s thoughts and beliefs is reflection on language, and for this reason it is of special importance. In Persian, many mystics and Sufis have undertaken mystical interpretation of the Qur"an in order to achieve a deeper and more artistic understanding of God"s word, and during this period, various types of interpretation have been formed, one of which is the mystical interpretation of Kashf al-Asrar Meybodi. In this research, the third time of mystery discovery has been discussed from the perspective of layers and cryptographic networks and layers, and based on Roland Barthes cryptographic pattern in three hermeneutic, semantic and symbolic layers, the mystical features of mystical interpretation of mystery discovery in The third turn is analyzed.

This study was a descriptive-analytical study in the form of library studies.

In the third turn of Kashfil al-Asrar, Meybodi is a kind of hermeneutic, semantic and symbolic cryptography is an attempt to mystically interpret the verses of the Qur"an.

Most of the interpretation of Kashfil al-Asrar in the third turn is allusive and symbolic; In other words, Meybodi in this section tries to explore certain aspects of the message of the word in its underlying layers, which are closely related to literary and coded speech. Meybodi engages with the hidden meanings of the word with the help of various hermeneutic, semantic and symbolic codes.

It is of special importance to study the validity of hadiths that are in the position of expressing examples of Quranic verses that are sometimes accompanied by changes or distortions. To introduce the instances of verse 101 of Surah Al-Anbiya, which speaks of those who have been promised goodness and will be kept away from the fire, Hadiths have been quoted in Shiite and Sunni sources. Sunni sources have narrated a narration that Ali (AS) mentioned the third caliph or other people whose number in some sources reaches ten (Asharah Mobash’sharah). Shiite sources have quoted hadiths from the Holy Prophet (PBUH) according to which he has introduced Ali (AS) and his Shiites as instances of this verse. Sunni narrations are severely weak from the point of view of documentation and from the textual point of view they are in conflict with authentic narrations and definite history. The present study has been carried out with the aim of helping to correctly explain the instances of the verse, after enumerating the above narrations from library sources and with the tools of document critique and critical analysis of the text of narrations narrated in the sources of Shiite and Sunni sources.

With observing appeal the Iranian Code of Criminal Procedure 1392 has not presented a specific definition for the appeal proceedings. Therefore; the present note with applying descriptive-analytic method and the comparative paradigms the basis and nature of the appeal proceedings in the Iranian legal system with a look at the legal criteria of France has been investigated. The findings prove that the consideration of the appeal proceedings in the penal code of Iran has been shaped based on accepting the right to appeal for both parties of the file and the enforcement of the supervisory liability of the Supreme Court of Iran based on Article 161 of the Constitution of the Islamic Republic of Iran (The Supreme Court is to be formed for the purpose of supervising the correct implementation of the laws by the courts, …). from the side of the nature with seeing the teachings of the French law and with considering the points of appeal this finding emerges that the appeal proceedings is not merely formal proceedings because the Supreme Court in its procedure has paid attention to the non-conformity with the substantive rules and because of it, this kind of procedures being legitimate which is different from subject-matter jurisdiction is prior. Despite customarily in France appeal is the third instance (stage) of proceedings, meanwhile it is necessary to be paid attention to the difference between the concept of the degrees of litigations and the stage of litigation, in the penal code of Iran appeal is an ordinary method to protest and is the second instance of proceedings.

The principle of "superintendency" of Ali (pbuh) on the believers is also mentioned in the Holy Quran and has been announced many times by the holy Prophet (pbuh), including in Ghadir, and has been also reported in the main Sunni sources and is accepted by them. Testimony to the "superintendency" in the call to prayer in jurisprudential sources is known as the third testimony. However, some have attributed its formalization to the Al-Buwayh period or later. In this article, it has been revealed by narration that according to some reports, the root of the third testimony in the call to prayer dates back to the time of the holy Prophet (PBUH) and is related to the issue of appointing Imam Ali to the Muslim superintendency on the day of Ghadir. Contrary to the claims of some who have stated: The revelation of this slogan in the call to prayer and minarets of mosques began in the Safavid era, this tradition is related to the period before the alphabet and the centuries before the Safavids. The most important Shiite slogan was sometimes uttered publicly in the minarets and was sometimes banned based on the sectarian prejudices of the rulers. However, in Shiite communities, as an expression of love in the call to prayer and not as a part of it, it has been always stated as one of the important slogans and symbols of Shiites.

The present article has been written with the aim of explaining the initiative of the third way of Seyyed Jamal ol Din Asadabadi in leading the Islamic society to the new age. Given the political and social conditions of his time, he sought to open a third path between the Salafi traditionalists and the Western modernists to the new age. Seyyed Jamal tried to compile an Islamic version of modernity and present it to Muslim communities with the authority of religion. Seyyed Jamal's main initiative in this way was to distinguish between the concept of "religion" and "tradition" on the one hand, and to distinguish between the concept of "culture" and "Western science and technology" on the other. But despite Seyyed Jamal's wishes, the third way eventually strengthened Salafism and fundamentalism in the Islamic world. In this article, using contextual methods, especially the history of concepts, the reasons and causes of such a thing have been studied. The separation of religion from the culture and tradition of Islamic societies at that time, in order to present a universal version of religion, strengthened the concept of Salafism and finally strengthened the dual concept of secularism and Salafism, which led to fundamentalism

In this essay, the short story of Moniro Ravanipour,s "yellow peacock" from the Kenizo Story Collection is based on Simpson's (1993) Narrative Viewpoint Model. The basic question of the research is first how the viewer feels about the selective angle and secondly how the emotion induced in the text can be proved without humorous interpretations.And based on the scientific method associated with reasoning.In this research the data are analyzed based on the categories and analytical tools introduced in the theory.The research method is therefore descriptive-analytical. Accordingly, our aim is to apply specific effects on the audience by applying Simpson's linguistic model and discovering rulesProvide specific impacts on the audience in a scientific wayExamination of this story shows that the narrator is a type B (negative third person narrative) using "estrangement words", avoiding the characters' emotions and thoughts, emphasizing specific physical features, expressing guessing and character alienation techniques, storytelling. Has created horror fiction.

This article has used the concept of explanation specified in Fairclough’s discourse analysis method to explain the mutual relationship between the New Middle Class and the Moderate Third Current in post Islamic revolutionary in Iran. For this purpose, first, we will draw up overall picture of the six elements of that current and then will analyze the relationship of these elements with the new middle class. So the normative )reproduction( or creative )trying to change( relation between these two variables will be the main question. Investigations show that the relationship between these elements and that class have been both normative and creative. That means the moderate third current can be considered as a part of the class struggle of the new middle class and also this current has not been able to represent all the wishes of that class and followed to change it. The new middle class has also been influential on the emergence and changes in the discourse of this current and it has been able to bring the discourse closer to its own ideals.

There are many factors that contribute to the emergence and continuation of the crisis in Libya, which can be explained and analyzed within two categories: namely internal and external factors. Nevertheless, the origin of threat in the Third world countries can be said to be more internal than external. Even the pro-revolution developments in Libya after 2011 originate more from internal problems and the gaps thus created than any other problem, something that has caused crisis and the lack of legitimacy in this country to continue. Considering what was said earlier, this writing seeks to answer these questions: What factors have caused the security crisis to transpire? Why has this crisis continued after seven years? And what will be the consequences of this continuing crisis for Libya, the region and the world. The temporary answer as a research hypothesis is raised as follows: the most important factor that causes the security crisis to continue in Libya is oil and fighting to guarantee domination over oil resources from economic point of view, domination of tribalism over Libya’s political-social structure from social-religious point of view, the conflict between Islamists and liberals, and the formation of national sovereignty according to the statistics of World Bank. As such, it follows that the government established after Gaddafi is as much facing challenges like harsh tribal conflicts, the crisis of authority and insecurity that stems from radical Islamist and tribal actors, all of which have increased social and political disorders. On top of these, foreign interventions have managed to sustain the crisis.

The third-generation of human rights is the solidarity rights, which is based on brotherhood and solidarity. Karl Vasak considers these rights as a new concept of international life. Despite this, solidarity in its course in the texts contents and also in the international and executive arena has been more under the rule of inconsistent mechanisms than other three generations, which ultimately leads away these rights from the goals of the Third World and even making it to the benefit of the powerful countries. To return these rights to the expected direction of undeveloped countries and the realization of true brotherhood, the Islamic appropriate mechanisms in the usage of these rights have been suggested. These mechanisms, from the perspective of the principles of jurisprudence and Islamic law, are reflected in various verses of the Holy Qur’an, including verse 12 of Surat al-Ḥujurāt concerning observing the security of people’s personality even in social friendly talks and the verse 92 of Surat Al-i ‘Imrān on regarding virtue as giving freely the best of what you have, as well as some instances from Nahj al-Balāgha.

The typical reading of the theory of convergence, peace and cooperation among countries requires the states to gradually let go of some parts of their power and sovereignty. Such theories, along with the Eurocentric theories mentioned in the previous data, maintain that such a process starts with non-security technical and specialized fields (of which the states are not so concerned about) and then spreads to more sensitive areas through branching and transmission. Though these arguments have been fairly proved in the case of Europe, the truth is that no such thing has been repeated in any region of the non-Western world. Therefore, what this article is trying to find is that is convergence in other parts of the world based on a pattern other that the Eurocentric one? And if so, what is the alternative? This research attempts at investigating the abovementioned theory in non-European parts of the third world. Therefore, the question of the present paper is that "what is the convergence pattern/ model in the third world as a series of developing countries?" It seems that the cooperation in this process should start from the security issues in order to lay the grounds for mutual trust and understanding among the states and gradually the people; along these lines, we might be able to reach a significant and meaningful state of convergence.

Terminologists and commentators of Nahj ul-Balaghah have viewed ÇáÍóÓóäÇäö, ÚöØÝÇیó and ÇáÛóäóãö ÑóÈیÖóÉö as being of different meanings; as the viewed, ÇáÍóÓóäÇäö means the Imams Hasan and Hosein (a), the big toe, the upper arm and the forearm, and ÚöØÝÇیó two sides of shirt, human`s two flanks and two shoulders, and ÇáÛóäóãö ÑóÈیÖóÉö little intelligence, intensity of enjoyment, lack of politeness and public overcrowding and referring to Imam (a) because of extreme injustice of the rulers. In the paper, all given meaning as well as the relevant objections have been critically studied. As viewed in the paper, ÇáÍóÓóäÇäö means two shoulders, upper arms or forearms, ÚØÝÇیó is preferred to mean human flanks and the last phrase to mean public overcrowding as showing their demand to Imam`s rule because of the extreme injustice current during the third caliphate.