In lieu of an abstract, here is a brief excerpt of the content:Art Education and the Emergence of Radical Art Movements in Egypt: The Surrealists and the Contemporary Arts Group, 1938–1951Patrick Kane (bio)So it wasn’t the aim of the artist to just toss out a work of art. A tradition of the exhibition of the natural, and its meaning was not that it fled from life, but that it had penetrated and plunged into reality. Its meaning was not a prescription (...) or plain exercise in the taste of the sublime, or harmony of forms and charming scenes; and its meaning was not as a decoration of life; it was in its expression of what life inspires in us to give back.—Henry Moore, as quoted by Ramses Yunan, in “The Aim of the Contemporary Artist”1In these crucial days of difficulty, the artists in this country live in tall aristocratic towers.... For this peasant has an art of his own that sustains him, and it is not that art of the educated class.—Kamil Al-Tilmisani (c. 1941–1942)By 1938, as the agrarian crisis in Egypt deepened, the Depression, food shortages, low wages, expropriations of crops, and forced rents opened a polemic among Egyptian intellectuals over the role of the state and the looming threat of fascism. With the dismissal of the government of Mustafa Al-Nahas at the end of 1937, the political turbulence underscored the weakening of the Wafd Party. Opponents of the old Wafdists and supporters of the monarchy resorted to openly fascist tactics, including the establishment of youth organizations and the Blue Shirts, the fascist front of the young Wafdists who modeled themselves on Mussolini’s Black Shirts. The serial crises of agrarian struggles and parliamentary stalemates between [End Page 95] nationalists and monarchists led to increasingly militant stances by the paramilitary fascist organization Misr Al-Fattah (Young Egypt) as a counter to the Muslim Brothers. When Mahmud Khalil resigned from the Wafd and assumed the presidency of the Senate in 1938, his ascension opened a new phase of struggle in politics through culture and the arts.2 In this context, caricatures and satirical sculptures of Khalil appeared in 1939 that parodied him as the icon of a “dictatorship of art.”3 Leading intellectuals from all political stances addressed these issues directly. The cultural journals were peppered with articles on the problems of everyday life and the material crises with such representative titles as ‘Abbas al-Aqqad’s “Food for the Rich,” in which he raised the problem of food shortages and inequity as an issue for reform.4 Within the year, articles in Al-Risala and Al-Thaqafa drew comparisons with French and Italian nineteenth-century landscapes as a model for the recognition of the countryside as a subject. In journalism and the arts, suffering became a part of the recognition of the everyday, as articles appeared on Millet’s nineteenth-century paintings of French peasants.As the war in Europe encroached into the cover pages of Egypt’s cultural journals, Zaki Muhammad Hasan wrote an essay for Al-Thaqafa entitled “The Angelus,” with a reproduction of the 1859 painting by Jean Francois Millet (1814–1874).5 Hasan wrote about Millet’s interest in the “the daily labors of the peasant” as a depiction of the conditions of French peasants. Hasan’s mention of Millet’s own peasant origins, and his listing of paintings of social conditions, including Les Glaneuses (The Gleaners), reflected a broadening interest in the artistic subject of the peasant and the rise of the peasant as artist. Although in Millet’s painting there is a prayer scene of a man and a woman in the fields that is generally regarded as the evening prayer with the sun setting, an Egyptian reader could link the prayer with the issue of workers taking breaks in the fields at a time when the issue of compensation of peasant farm workers was paramount.6 Hasan introduced “The Angelus” to his readers as a Catholic prayer in southern Europe offered at dawn, noon, and sunset and compared the origins of the prayer’s stanzas from the Gospel of Luke 1:28–31 with passages from the chapter on Maryam in the Quran... (shrink)

We present a survey of the recent applications of continuous domains for providing simple computational models for classical spaces in mathematics including the real line, countably based locally compact spaces, complete separable metric spaces, separable Banach spaces and spaces of probability distributions. It is shown how these models have a logical and effective presentation and how they are used to give a computational framework in several areas in mathematics and physics. These include fractal geometry, where new results on existence and (...) uniqueness of attractors and invariant distributions have been obtained, measure and integration theory, where a generalization of the Riemann theory of integration has been developed, and real arithmetic, where a feasible setting for exact computer arithmetic has been formulated. We give a number of algorithms for computation in the theory of iterated function systems with applications in statistical physics and in period doubling route to chaos; we also show how efficient algorithms have been obtained for computing elementary functions in exact real arithmetic. (shrink)

This paper presents dialectical relation between conditions of objectivity and its foundational components in philosophy of Husserl. Above distinction results from grounds and locations of objectivity in Husserl. This dialectical relation that leads to reduction of conditions and components together, and without considering them the verification of objectivity of knowledge and its objects is impossible, required the flexible essence of transcendental consciousness. For displaying the dialectical relation the review of transcendental consciousness is necessary. The essence of consciousness is the intentionality (...) of it. The other properties of consciousness results from the intentionality. Conditions of objectivity are related to the noetic pole of consciousness and components of objectivity to the noematic pole of it. (shrink)

1. Ḥāshīyat al-Ṣabbān ʻalá al-Sharḥ al-Ṣaghīr lil-Mullawī ʻalá al-Sullam al-murawnaq -- 2. Taqrīrāt Ḥasan ibn Riḍwān al-Ḥusaynī.

Last year marked a decade since the publication of the book “Islamic Biomedical Ethics” by religious studies professor Abdulaziz Sachedina in which he called for a critical and rigorous analytical approach to the ethical inquiry of biomedical issues from an Islamic perspective. Since the publication of this landmark work, some authors have continued to call into question the ways in which Islam as a religious tradition is engaged with in the secular bioethics literature. This paper describes common argumentative issues with (...) current Islamic bioethics scholarship and offers general pearls and strategies to facilitate better engagement with religious approaches to bioethical issues. (shrink)

In the course of this paper, I shall argue that an absolute ineffable God of Islam is contradictory beyond the ordinary categories (substantive or insubstantive) of truth. In order to demonstrate my thesis, I shall refer to a metaphysical and epistemological inquiry. In virtue of both of these inquires, I shall establish that the contradictory assumption ‘the God of Islam is absolutely ineffable’ cannot be false in a substantive or an insubstantive sense. The metaphysical inquiry shall comprise of two related (...) phases. The first phase includes logical realism and anti-realism, while the second phase includes ontological realism and ontological deflationism. I demonstrate that the contradictory assumption ‘the God of Islam is absolutely ineffable’ cannot be considered false in virtue of these outlooks for different reasons. The epistemological inquiry refers to epistemicism. I demonstrate that although this particular view infers an indeterminate truth-value of the contradictory assumption ‘the God of Islam is absolutely ineffable’, it is incompatible with the notion of an absolute ineffable God of Islam. In light of both these inquires, it will become apparent that the contradictory assumption of an absolute ineffable God of Islam cannot be false in a substantive or insubstantive sense. This is because an absolute ineffable God of Islam transcends beyond these very categories of falsehood and truth. (shrink)

Moral distress is a fundamental problem in the nursing profession that affects nurses. Critical care nurses are more susceptible to this problem due to the nature of their work. Moral distress may, in turn, lead to several undesirable consequences. This study aimed to determine the relationship between moral distress and intention to leave the ward among critical care nurses. This descriptive-correlational study was conducted by census method on all eligible nurses who worked in Coronary Care Unit and Intensive Care Unit (...) of AhVaz hospitals, Iran. Data was collected by Corley’s moral distress questionnaire and a researcher-made questionnaire to investigate the intention to leave the ward. Questionnaires were completed through self-report and data were analyzed using a t-test and Pearson correlation coefficient. The results showed that there was a direct association between moral distress and intension to leave the ward in critical care nurses. Also, the intensity of moral distress and the intention to leave the ward were significantly higher in ICU nurses. Given the high exposure of critical care nurses with moral distress and its association with leaving the ward, it seems that devising strategies to reduce or control moral distress and its negative consequences are necessary, particularly in ICU nurses. (shrink)

The application of paraconsistent logics to theological contradictions is a fascinating move. Jc Beall’s (J Anal Theol, 7(1): 400–439, 2019) paper entitled ‘Christ—A Contradiction: A Defense of ‘Contradictory Christology’ is a notable example. Beall proposes a solution to the fundamental problem of Christology. His solution aims at making the case, and defending the viability of, what he has termed, ‘Contradictory Christology’. There are at least two essential components of Beall’s ‘Contradictory Christology’. These include the dogmatic statements of Chalcedon and FDE (...) logic. The first is the theological contradiction in question. The second is the type of paraconsistent logic. Both components are integral to a contradictory theology in general. I argue that there can be no such thing as an Islamic contradictory theology. I make the case by establishing two points. These points correspond to both integral components of a contradictory theology in general. The first is that an Islamic theological contradiction does not entail an actual (logical) contradiction. The second is that FDE logic, including alternative sub-classical systems of logic, are not adequate in tolerating an Islamic theological contradiction. (shrink)

In international politics, bridging the gap between the real and knowledge poses a persistent challenge as translating the real into concepts and narratives can nurture the epistemic fallacy. Critical realism addresses this by separating ontology from epistemology at the meta-theoretical level, yet in practical research, critical realism tends to impose assumptions about the ontological complexity of the real at the transcendental level. This paper examines the practical difficulty of overcoming the epistemic fallacy in International Relations inquiries, asserting that critical realism (...) does not effectively guide practical inquiries in separating ontology from epistemology at a methodological level. Despite the meta-theoretical separation, research inquiries can remain theory-laden and epistemically dependent. The solution lies in problematizing ontological presentation, and sustaining critique at the discursive level on International Relations theories, methodologies, and implications. This approach maintains a critical focus on ontological aspects at the practical level to deal with the challenge of the epistemic fallacy. (shrink)

There has been growing consensus to develop relevant guidance to improve the ethical review of global health policy and systems research and address the current absence of formal ethics guidance.

With the advent of classical logic we are continuing to observe an adherence to the laws of logic. Moreover, the system of classical logic exhibits a prominent role within analytic philosophy. Given that the laws of logic have persistently endured in actively defining classical logic and its preceding system of logic, it begs the question as to whether it actually proves to be consistent with Islam. To consider this inquiry in a broader manner; it would be an investigation into the (...) consistency between Islam and the logic which has been the predominant driving force of analytic philosophy. Despite the well documented engagement and novel contributions made in the field of logic by Arab and Islamic theologians/logicians, I think this question deserves examination not just in terms of classical logic but also from perspectives which go beyond classical logic, namely, non-classical logic. Doing so, would I believe, retain this inquiry within the purview of analytic philosophy despite the reference to non-classical logic. To be more specific, this question would be directed toward the Islamic theologian who espouses the system of classical logic in attempting to make sense of an absolute ineffable God of Islam. The inquiry would seek to determine if classical logic is consistent (amenable) in making sense of an absolute ineffable God of Islam. This would principally involve an analysis which determines whether the metaphysical assumptions of the laws of logic (more specifically the law of non-contradiction) are consistent in making sense of an absolute ineffable God of Islam. I shall argue that it is inconsistent. I shall establish my position on this matter by demonstrating why classical logic is inconsistent (not amenable) with an absolute ineffable God of Islam. Although, I am principally concerned with classical logic, my argument is as applicable to all earlier systems of logic as much as it is to classical logic. This is on the basis that both systems of logic, namely, all preceding systems and classical logic, consider the laws of logic as defining features. (shrink)

Nach Marx: die Philosophie hat seit Hegel eine Geschichte, und nach ihm selbst hat die «Ökonomie» eine Geschichte, und zwar die Ökonomie als Wertverhältnis und so als Wissenschaft. Ein Eckpfeiler John Maynard Keynes' Schaffen - möglicherweise als der letzte Nationalökonom - lautet «to knock down Ricardo's value theory» und somit konsequenterweise auch die Marxsche Werttheorie. In seiner Analyse umgeht er allerdings den übers Wertverhältnis schlechthin bewirkenden gesellschaftlichen Äquilibriumsmechanismus, indem er zu diesem Zweck die staatlichen Organe in die Pflicht nimmt, was (...) beim aktuellen Krisenmanagement des Bankenzusammenbruchs als probates Mittel eingesetzt wird. Hierbei wird übersehen, dass Marx' Werttheorie übers Wertgesetz bzw. Wertverhältnis, bei dem der Wert schlechthin als die vermittelnde Mitte agiert, nicht nur über Ricardos Werttheorie hinausgeht, sondern auch sie ist vor allem historisch-soziologisch-philosophischer Natur, die zugleich in reziproker Beziehung mit der Entwicklung des Menschengeschlechtes steht, was als die negative Beziehung zwischen Sein und Bewusstsein bekannt ist. Wertverhältnis ist zugleich verkörpertes historisch-gesellschaftliches Verhältnis, dessen Ensemble die jeweiligen gesellschaftlich-historischen Reichtümer gesellschaftlicher Agenzien manifestiert. In dieser Analyse wird zugleich impliziert-intensiv gegen Rezeptionen wie Ökonomismus und Makroökonomie von Marx' politökonomischer Theorie argumentiert, nach denen Marx auf dem direkten Weg zum puren «Nationalökonomen» apostrophiert wird. (shrink)

This research examines the descriptive and textual contexts of the Rashidun caliphs Hazrat Abu Bakr (d. 13/634), Hazrat Omar (d. 23/644), Hazrat Othman (35/656) and Hazrat Ali (d. 40/661) in the examples of signatures. However, it examines the general contexts of these signatures and aims to relate these detachment examples with their senders who have the qualifications of authority, eloquence and justice. These signature texts must be handled with full grace, awareness, forethought and responsibility, without any additions or reductions to (...) the text by the recipient. The research deals with the production area of signature and examines the forms of expression in terms of the interpretation and testify (istishad) included in these texts. In addition to these features, the research has applied to the texts of signature, which express a certain treatise, in order to express their expressions and to reveal the rhetorical aspects and textual differences they contain. As a result of the research, it has been seen that the Rashidun caliphs wrote the texts of signature with such qualities as wisdom, persuasion, lacotical (îcâz), suggestion, concentration, open-mindedness and avoidance of closedness, and in accordance with a goal. As a result of the research, it was seen that the signatures revolved around a pattern of focusing and concentrating on the meaning, combining the filtered beautiful words and the clarity of the wording and the literary aspect of the meaning. Finally, the caliphs used these signatures in line with a certain goal to solve many political and social issues. (shrink)

This paper deals with the comparison of students' misbehaviours in Turkish and English primary classrooms. A field study was conducted in order to discern students' misbehaviours based on students' age, gender, time of day, seating arrangement, types of learning activities and subject matter. Semi-structured in-depth interview and systematic classroom observation were used to collect data from two different cultural contexts. Participants in this study were 20 primary school teachers. The results show that there are differences and similarities between Turkish and (...) English primary classrooms in terms of the causes and types of students' misbehaviours. Certain misbehaviours that are caused by different cultural and educational contexts are frequently observed either in English or in Turkish classrooms. (shrink)

Two sample populations, one refugee and one resident, were studied. The frequencies of consanguineous marriages came out to be 49·8% and 55·4%, respectively, for the refugees and the residents. Caste endogamy was dominant both in the residents and the refugees. The mean coefficient of inbreeding was calculated to be 0·0303 for the refugee population and 0·0332 for the resident population samples. First cousin marriage was the dominant type of marriage in both samples; fathers daughter (FBD) marriage was more frequent among (...) the refugees while mothers daughter (MBD) marriage was more frequent among the residents. Education has no decreasing effect on the incidence of consanguineous marriages. A significant difference in the pattern of marriages in the refugees is observed after the Saur Revolution of 1979. (shrink)

I shall argue that the prominent realist methodological approach that is adopted by majority of analytic theologians is inconsistent with the Islamic tradition. I will propose that the realist outlook is constituted of two essential components – metaphysical theological realism and epistemic theological realism – both of which fail to be amenable with the Islamic tradition. The prime reason for this, as I shall demonstrate, is that both metaphysical theological realism and epistemic theological realism divest the Islamic God of absolute (...) transcendence in different ways, impinging on the religion in a manner which ironically defies the purpose of analytic theology. In conclusion, this would establish that the prominent realist position adopted by majority of analytic theologians is inconsistent with the Islamic tradition. (shrink)

The laws of logic and two of the broader theories of truth are fundamental components that are responsible for espousing an ontology and meaningfulness in matters of analytic philosophy. In this respect they have persisted as conventional attitudes or modes of thought which most, if not all, of analytic philosophy uses to philosophize. However, despite the conceptual productivity of these components they are unable to account for matters that are beyond them. These matters would include certain theological beliefs, for instance, (...) that transcend the purview of analytic ontology and the meaningfulness it ensues. Any attempt in making rational sense of such beliefs that are insusceptible to these methodological components would conventionally prohibit (restrict) us from rationally believing in them. This is because we would be unable to make sense of such beliefs with the aid of these methodological components. As a result of this, religious beliefs of this particular nature would be deemed irrational. I shall demonstrate this point by applying both of these components to an absolutely ineffable God of Islam. This would entail, attempting to make sense of an absolutely ineffable God of Islam in virtue of the laws of logic and two broad categories of truth theories, namely, substantive and insubstantive theories. I hope to establish that applying both of these methodological components in attempting to make sense of an absolutely ineffable God of Islam would not be conceptually viable. It would result in a contradictory notion which I shall allude to as the paradox of ineffability. (shrink)

I shall present an analysis of analytic theology as primarily characterised by Michael Rea (2011). I shall establish that if analytic theology is essentially characterised with the ambitions outlined by Rea, then it corresponds to a theological realist view. Such a theological realist view would subsequently result in an onto-theology. To demonstrate this, I shall examine how an onto-theological approach to a God of the Abrahamic Faiths (namely, a transcendent God) would prove to be (theologically) incompatible and even hostile. In (...) essence, my argument shall demonstrate that providing analytic theology is essentially characterised with the ambitions Rea alludes to, it is discordant with a transcendent God of the Abrahamic Faiths. (shrink)

Women entrepreneurs innovate, initiate, engage, and run business enterprises to contribute the domestic development. Women entrepreneurs think and start taking risks of operating enterprises and combine various factors involved in production to deal with the uncertain business environment. Entrepreneurship and technological innovation play a crucial role in developing the economy by creating job opportunities, improving skills, and executing new ideas. It has a significant impact on the income of the household. The study focused on investigating the role of women’s entrepreneurship (...) and innovation technologies in contributing to household income in the challenging situation of the pandemic COVID-19. The paper emphasized identifying the determinants of female entrepreneurial contribution toward household income. This study collected data from selected rural and urban areas of district Faisalabad through a self-administered questionnaire. Investigators interviewed female entrepreneurs and chose them through the snowball sampling technique from a population of purposively selected female-run businesses. Interviews were conducted with women entrepreneurs to gather relevant information for the survey investigation at their workplaces and home. The effects of various factors, including age, education, family size, income from other sources, time allocated to entrepreneurial activity, firm size, and location were estimated empirically using an ordered logit model. The study findings exhibited a positive and significant role of respondents’ education, family size, time allocated to entrepreneurial activities, and firm size. The survey outcomes also indicated that the contribution of entrepreneurial income to household income in the rural areas is significantly higher than that in urban areas. This study signifies that regulations against gender discrimination in public and private institutions are helpful. Besides, encouraging an environment for entrepreneurial culture among women in the country would increase family income. The study’s findings and policy implications directly link to Sustainable Development Goal 5 of Gender Equality and SDG 8 related to decent work and economic growth. (shrink)

This study explains risk transfer, associated with debt-basedfinancing, as the main cause of financial crises in the world. It presents the casefor a financial architecture based on risk sharing that, in turn, is likely to makethe financial system less fragile and more stable. This study also highlights thesignificance of Islamic finance in this regard.

The growing importance of health systems research has opened debate about appropriate ethical frameworks and guidelines for the ethical review and conduct of health systems research. In this article we consider a detailed proposal from Hyder et al. and consider it in relation to the conventional criteria for ethics review of clinical research outlined by Emanuel et al. and argue that the Emanuel criteria can be usefully applied to the review of health systems research to supplement the Hyder et al. (...) proposals. We argue further that health systems researchers and reviewers would benefit from many of the debates that have characterized the ethics of clinical research over the past three decades. (shrink)

One of the most intuitive concepts of truth is the classical correspondence theory of truth. Aside from the theoretical cogency and plausibility, this truth theory has two fundamental problems. I shall explore both of these problems. This will not be to reveal the problematic nature of the classical correspondence theory of truth itself, but to demonstrate the implications it has on Islam. I shall establish that the problems of this truth theory contribute in the failure to determine the truth of (...) a particular notion of an Islamic God. Consequently this truth theory would prove inconsistent with a particular notion of God within the Islamic tradition. (shrink)

The declining influence of religious approaches to bioethical issues in academic medical discourse has been increasingly evident over recent decades. Most bioethical scholarship today is dominated...

Ethical considerations, especially those religiously driven, play a significant role in shaping business conduct and priorities. Profit levels and earnings constitute an integral part of business considerations and are relevant and closely linked to prevailing ethics. In this paper, Islamic prescriptions on profit maximization are introduced. Islamic business ethics are outlined as well. It is suggested that while Islamic teaching treats profits as reward for engaging in vital activities necessary for serving societal interests, profit maximization is not sanctioned and therefore (...) should not be the goal of ethically guided business ventures. (shrink)

Dialetheism is the view that some contradictions are true. Resorting to either metaphysical dialetheism or semantic dialetheism may seem like an appropriate resolve to certain theological contradictions. At least for those who concede to theological contradictions, and take dialetheism seriously. However, I demonstrate that neither of these types of dialetheism would serve to be amenable in resolving an Islamic theological contradiction. This is a theological contradiction that I refer to as ‘the paradox of an unknowable and ineffable God’. As a (...) result of this, I propose an alternative type of dialetheism which aims to resolve the paradox of an unknowable and ineffable God. I call this type of dialetheism, ‘mystical dialetheism’. (shrink)

Technology innovation has changed the patterns with its advanced features for travel and tourism industry during the outbreak of COVID-19 pandemic, which massively hit tourism and travel worldwide. The profound adverse effects of the coronavirus disease resulted in a steep decline in the demand for travel and tourism activities worldwide. This study focused on the literature based on travel and tourism in the wake global crisis due to infectious virus. The study aims to review the emerging literature critically to help (...) researchers better understand the situation. It valorizes transformational affordance, tourism, and travel industries impacts posed by the virus COVID-19. The study proposed a research model on reviving the international tourism activities post COVID-19 pandemic to gain sustainable development and recovery. The scholars have debated seeking the best possible ways to predict a sustainable recovery of travel, tourism, and leisure sectors from the devastating consequences of coronavirus COVID-19. In the first phase, the study describes how the current pandemic can become transformational opportunities. It debates the situation and questions related to the emergence of the COVID-19 outbreak. The present research focuses on identifying fundamental values, organizations, and pre-assumptions related to travel and tourism revival and help academia and researchers to a breakthrough in initiating the frontiers based on research and practice. This study aims at exploring the role of technological innovation in the crisis management of COVID-19 tourism impacts, tourists’ behavior, and experiences. The travel and tourism industry’s main stakeholders include tourism demand and organizations that manage tourists’ destinations and policymakers. They have already experienced the stages of responses, recovery, and resetting tourism recovery strategies. The study provides valuable insight into the coronavirus consequences on travel and tourism and practical implications for global tourism and academic research revitalization. (shrink)

The present study examined effects of sociodemographic, risk, and resilience factors on marital, parental, and financial stress early in the COVID-19 pandemic. A cross-sectional online survey was conducted among 480 married Palestinians living in Israel, using self-report questionnaires. Descriptive statistics and bivariate correlations were computed. Then, hierarchical multiple regression analyses were conducted to predict each of the three stress measures. Finally, dominance analyses were conducted to compare the contributions of sociodemographic, risk, and resilience factors. The results showed considerable differences between (...) predictors of marital and parental stress and predictors of financial stress. For marital and parental stress, resilience factors mainly family resilience were the strongest predictors, followed by risk factors and then sociodemographic characteristics. For financial stress, risk factors were the strongest predictors, followed by sociodemographic characteristics and resilience factors. These results suggest that family and individual resilience reduce marital and parental stress under difficult conditions, including the COVID-19 pandemic. Though resilience has been found to ameliorate financial stress to some extent, it appears that other measures are required to manage stress related to financial difficulties. (shrink)

Giorgio Agamben’s philosophy has been influenced by Michel Foucault’s thoughts in various aspects. This influence can be seen especially in methodology and political philosophy to a certain extent. Agamben’s political project, Homo Sacer, culminates in the publication of The Use of Bodies, where he proposes ‘form-of-life’ as a way to overcome the contemporary biopolitics. While the concept of form-of-life has often been considered in connection with the issue of sovereignty and law, this article argues that it (and Agamben’s coming politics) (...) can also be understood as a response to Foucault’s biopower. This is possible by considering several conceptual oppositions raised by Agamben against Foucault’s ideas, concepts such as “intimacy”, “community”, and “zoe/bios”. And this is, finally, an effort to re-appropriate human freedom. (shrink)

This article examines the role of Islamic ethics in the marketing field. It presents Islamic contributions to the field by referencing original sources and concepts that are often not easily available to researchers and practitioners alike. In foundational texts, Islamic ethics have their own marketing practice prescriptions, practices that are driven by a discipline which shuns any dichotomy between organizational and societal interests. The paper underscores the role of marketers in improving the well-being of individuals and the community and presents (...) a framework for analyzing the link between Islamic ethics and societal welfare vis-a-vis marketing. Several marketing issues are identified and the contributions of Islamic teachings are presented. This paper, too, identifies emerging ethical dilemmas and the necessity to tackle them in a way that strengthens the role of marketing in societal affairs and ensures morally driven conduct. (shrink)

Self-plagiarism requires clear definition within an environment that places integrity at the heart of the research enterprise. This paper explores the whole notion of self-plagiarism by academics and distinguishes between appropriate and inappropriate textual re-use in academic publications, while considering research on other forms of plagiarism such as student plagiarism. Based on the practical experience of the authors in identifying academics’ self-plagiarism using both electronic detection and manual analysis, a simple model is proposed for identifying self-plagiarism by academics.

According to some commentators of the Iranian Civil Code, the definition of sale stated in Article 183 is influenced by Article 1101 of French Civil Code. They have concluded that the essence of sale is confined to mutual consent, i.e. the sale would not be valid without the consent of either party. They have taken even a step further and considered the contents of Article 338 of the civil code, which describes contract of sale, contradictory to Article 183 and argued (...) that the sale of a specified concrete object is not contained in Article 183 while the sale of unascertained goods is obliged to that article. They believe that the definition of Article 183 of civil code excludes not only all commitments, but also swap contracts because there are two mutual commitments and two agreeing legal contracts in a swap contract while there is no mentioning of them in Article 183. However, the objections are not rightfully lodged because first, the contracts and obligations are not incompatible with the definition of Article 338 as the seller and the buyer within a contract of sale are obliged to give authority to the other party over the object of sale or the price. It means that there are two commitments and the obligation of the seller to give authority over the object of sale appears in two ways: dominion over concrete object while making a transaction and dominion over non-specified object with the obligation that it does not attend to fulfil possession by the time of the sale. Secondly, Article 183 contains the phrase “their acceptance” which includes swap contract too because this phrase indicates that the acceptance is mutual. (shrink)