Explaining the Structural Model of Social Anxiety Based on Early Maladaptive Schemas and Family Performance

Background: The purpose of study was to determine the mediation role of early maladaptive schemas in the relationship between family performance and social anxiety features of students.Materials and Methods: This study utilized a descriptive correlational design and statistical population of this study was included of all students of Marivan city, with the quantity of 4134 in 2016-2017, through them by an available sampling, 400 students were selected. Research tools were family assessment device by Epstein et al (1983), schema questionnaire- short form by Young (1990), social anxiety by Connor et al (2000).Results: Results showed that early maladaptive schemas mediate the relationship between family performances and social anxiety features (β=0.52, p=0.001).Conclusion: Since parental behaviors is one of the most important affecting factors on early maladaptive schemas and formulation of social anxiety features subsequently; Therefore it is necessary for the prevention and treatment of social anxiety disorder pay special attention to the parent’s behaviors and early maladaptive schemas

The Critical Analysis of Sunni and Shi’ite Exegetical Views on the 44th Verse of Surah “Sad”

One of the eminent prophets whose name is mentioned in several Qur’an verses is Prophet Job (PBUH). Some controversial issues related to this holy prophet have been raised in Sunni and Shi’ite exegeses; for instance, the interpretations regarding the 44th verse of Surah “Sad”. By using the descriptive and analytical method, the present study aims to critically review the Sunni and Shi’ite exegetical views on the interpretation of the 44th verse of Surah “Sad”. The results of the study indicate that 2 important arguments about this Qur’anic verse are under discussion between Sunni and Shi’ite scholars and commentators: first, the reason of swear and the person who is hit; second, the jurisprudential usage of the verse. As for the first argument, the interpretation of the verse points to the swear of Prophet Job (PBUH) to hit his wife and the punishment mitigation ordered by God but the purpose of swear by the Prophet and his wife’s fault are not explicitly mentioned for the sake of respect and decency. As for the potential of jurisprudential usage of the verse, the Islamic jurists and commentators have proposed 4 jurisprudential perceptions including “the punishment of a sick adulteress”, “the swear of a master to punish his servant”, “hitting a wife who is not obstinately disobedient”, and “the permission of religious deceit”. There are various fallacies against all the above interpretations indicating that the circumstances in this verse relate to a particular condition specially for the case of Prophet Job (PBUH) so it does not involve other religions or persons. © Muhammad Ja’fari, R;  Aslani, M. (2020) The Critical Analysis of Sunni and Shi’ite Exegetical Views on the 44th Verse of Surah “Sad”. Biannual Journal of Comparative Exegetical Researches, 6 (11) 67-92.  Doi: 10.22091/ptt.2020.4371.156

Waste heat recovery integration options for commercial bakeries in a thermo-economic-environmental perspective

In commercial bakeries, a substantial amount of heat is exhausted which is not only a waste of useful resource, but also contributes to higher fuel consumption and carbon emissions, if not recovered. In this study, waste heat from a single oven is considered and five potential heat recovery options are investigated in a techno-economic-environmental perspective to provide essential results for integrating an appropriate technology for waste heat recovery in the commercial bakeries sector. Waste heat recovery options were selected considering the temperature profile, the waste heat source, quality and quantity of heat and the heat energy demand for the various processes in commercial bakeries. Thermodynamic, economic, and environmental models are developed to assess the heat recovery performance, cost savings and emission reduction at both design and off-design conditions. Results show that up to 286 kW of waste heat can be recovered and reused in the case of air pre-heater, which can save up to 161.93 t/year of natural gas and an equivalent cost and emission savings of $93,594/year and 412.5 tCO2e/year, respectively. Moreover, the earliest payback period of 0.77 years was estimated for the air pre-heater option with an estimated capital investment cost of$71,631, whereas a maximum payback period of 4.59 years was estimated for the electricity generation by the organic Rankine cycle having an estimated capital investment cost of $304,040. These results reveal that air preheating is the most energy-efficient and cost-effective option to recover the waste heat from the ovens in the bakery industry

The analysis and symbolization of Jibran Khalil Jibran’s The Prophet according to the archetypes discussed in Jung’s psychology

The Prophet, written by Jibran Khalil Jibran, is a thin book but full of mystical, religious, ethical, and philosophical concepts. Although this book seems at the first sight a simple and easy-to-handle one, it has very rich and archetypal motifs. The Prophet tells the story of one of the archetypes of our unconscious. The recluse Prophet , as a kind sage of our inner world, is waiting for the conscious “I” so that by help of “Anima” it can assist the “I” in going through the path of perfection and show it the green path to individuation and psychical (psychological) integrity. This work represents the stages which the people of Urphaliz pass through by help of the prophet and Anima’s intermediacy called “Mitra” and hence are united with themselves. What constitutes the motif of this work is an inner travel; a mystical inquiry which has set the ground for the presence and function of many archetypes and symbols concerning this inner procedure. “I”, “ego”, “shadow”, “The sage”, “Anima”, and the symbolical image of “Mandela” are of the most outstanding symbols and archetypes existing in this seminal work by Jibran Khalil Jibran

The Analysis of The Starting Pattern in Nezamiâs Khosrow va Shirin, Leili va Majnoun and Haft Peykar

AbstractAccording to what Nezami states in his versified story Khosro va Shirin, King Hormoz is a fair and peasant-supporter monarch and everything is alright in his time. The only matter which bothers the Kingâs mind and feelings is the sadness of having no child. But this piteous sadness is removed after vowing, sacrificing and being born a boy as a result. This boy is totally different from his age children because of his unique characteristics.    Leili va Majnoonâs starting pattern can be Khosro va Shirinâs starting pattern simply by having some changes in characters. In this poem, the memoir related to the chieftain of Amer, who was one of the Arab grandees and has a settled land, is expressed. He is an artist who has a significant reputation in hospitality and being mendicant-adherent, but the sadness of having no child makes him like King Hormoz, so he decides to vow and sacrifice and asks God to give him a child.   Based on an archetypal approach, the boy who has been requested by prayer in Khosrow va Shirin, Leili va Majnoon, and other myths is an archetypal item that these literary worksâ starting patterns are the expression of common conditions before, during, and after his birth. He is the heavenly child who has been born to make a great upheaval.   Based on an archetypal approach, the heavenly child can be considered as the best form of emanation of the potential aspect of Ego in dreams and myths in which the king, as the actual aspect of this archetype, wishes this childâs birth; to reach his perfect ideal. With this paraphastic approach, Khosrow Parviz and King Hormoz are respectively the potential and the actual aspect of Ego. Hormoz is the actual part that is almost perfect. He is an ideal, fair and peasant-supporter king. But this perfect person is only some parts of his talent who has reached the actuality and can be manifest. This potential aspect is the child whom the king is willing to have; because the item of the childâs archetype is related to the future and actuality; those talents which should come to existence to make reaching perfection possible. After many vows and sacrifices, Khosrowparviz is born; to reveal his Ego, his hidden half part, and to complete the Universe. This analysis is completely true about Majnoon and his father, and other similar myths.   Both Khosrow Parviz and Majnoon are sons of just fathers; fathers who are, in their own position, perfect and faultless, but because of the necessity of the existence of a gape in order to lose the balance and, as a result, to start moving toward individuality, a mutual sadness bothers them and that is having no child; the child that is actually the physical or concrete aspect of the potential perfection which has been made destined for these fair kings. This situation is practicable only when their fathers are in perfection; but the collective unconscious will choose another way to reveal its contents when the king is not fair and just. It does not bother such a father with giving no child to him. Instead, it gives him many children and kills them; therefore the father regrets not having a child alive. So in a delicate situation, a child, such as Khosrow Parviz and his peers, who have a propitious fate comes to life and grows somewhere else and becomes fair and just like King Hormoz and his peers who have reached perfection. This is the starting pattern of Haft Peykar, a historical story, like the historical story Khosrow va Shirin, which because of its noticeability has been put in the collective unconscious and has been narrated generation by generation and has been got a mythical aspect.   Although there are some differences between the starting pattern of Haft Peykar and that of Khosrow va Shirin and Leili va Majnoon, the three main characters in those works, i.e. Bahram, Khosrow, and Majnoon, have many shares and that is because of the mutual mission put on them by the collective unconscious. From the birth time, they have especial signs which cannot be seen in other babies including, having propitious fates, being intelligent and clever, being handsome in bodily appearance, being the main character in love stories_ the love without which it is impossible to reach individuality, and finally growing in a fair and civilized place.References1.      Ahmad Nezhad, Kamel (1375). Analysis of Nizami Ganjaviâs works, 2nd ed., Tehran; paya.2.      Attare Neyshaburi, Farid od-Din (1339). Khosrowname. Tehran: Razavi Institute of Scientific works.3.      Balâami, Abu Ali Mohammad (1353), Balâamiâs History, Mohammad Taqi Bahar (emend.), 2nd vol., 2nd ed., Tehran: Zavar. 4.      Bilsker, Richard (1384). Jung, Hossein Payande (trans.), Tehran: Tarh nao. 5.      Brown, Edward (1351). Iranian literary History, GholamHosein Sadri Afshar (trans.), 2nd book of 2nd vol., Tehran: Morvarid. 6.      Eliade, Micea (1356). Unwritten Literature: Myth, Folkelore, Media Kashigar (trans.), Chista, no. 29, P. 686-689.7.      Faramarz Ibn Khodadad (1385). Samake Ayyar. Tehran: Agah, 8.      J. Maduro, Renaldo & Joseph .B. Wheelwright. (1382). Archetype and Archetypal Image, Behzad Barkat (trans.), Orghanoon. N22. 9.      Jung, Carl Gustav (1368). Four Archetypes: Mother, rebirth, spirit, trickster. Trans. Parvin Faramarzi. Mashhad: Astan Ghods Razavi.10.  Jung, Carl Gustav (1963). Essays on a science of mythology; Myths of the divine child and the divine maiden.  Trans. R.F.C. Hull. Harper and Row. 11.  Jung. Carl Gustav (1964). Man and his symbols. U.S.A: Anefor press. 12.  Kerachofski & Ahmad Shafieha. The Early History of Leyli & Majnunâs History in Arab Literature.Maaref. N16&17, 1368.13.  Mastur, Mostafa (1379). Basics of Short Stories. Tehran:  Nashre Markaz,.14.  Mirsadeghi, Jamal & Meymanat Mirsadeghi (1377). Glassory of the Art of Fiction writing. Tehran: Ketabe Mahnaz. 15.  Nezami Ganjavi, Elias Ibn Josef (1384). Haft Peikar. Tehran: Zavvar. 16.  ---------------------------------------- (1385). Khosrow & Shirin. Tehran: Ghatre. 17.  ---------------------------------------- (1389). Leyli & Mjnoon. Tehran: Zavvar.   18.  Okhovat, Ahmad (1362). Persian grammer, 3rd ed., Isfahan: Nashr nao.19.  Palmer, Michael (1385). Freud and Jung on Religion, Mohammad Dehganpoor (trans.), Tehran: Roshd. 20.  Propp, Vladimir (1386). Morphology of the Folktale.  Fereidoon Badreâee (trans.), Tehran: Toos, 21.  Richarb, Bilsker (1384). On Jung. Trans Hossein Payande. Tehran: Tarhe no, 22.  Rypka, Jan (1370). History of Iranian Literature. Trans. Keykhosrow Keshavarzi. Tehran: Gootenberg. 23.  Tabari, Mohammad Ibn Jarir (1359). History of Kings. Trans. Hosein Payande. Tehran: Iranian cultural foundation. 24.  Yavari. Hura (1386). Psychoanalysis and Literature. Tehran: Sokhan.25.  Zahiri Samarghandi, Mohammad Ibn Ali (1362). 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Avaliação do desempenho dos municípios rurais (Dehyari) na realização da sustentabilidade social das aldeias Estudo de caso da parte central da cidade de Nimroz, no Sistão

In recent decades, social sustainability has become the center of many researchers and planners’ attention. In this regard, one of the main approaches to achieve social sustainability is paying attention to the role of rural municipalities. Regarding the importance of this subject, the current study aimed to evaluate the rural municipalities’ performance in the achievement of social sustainability in the Central District of Nimrouz County. The current study is of applied type in terms of objective and it is of descriptive-analytical type in terms of methodology. The data collection instruments were questionnaires and interviews, and the statistical population included the rural households in the central district of Nimrouz County. The data were analyzed by the One-Sample t-test and the variance analysis and multivariable regression were also used to evaluate the rural governor’s (Dehtar) performance. The results indicated that rural governors’ performance in the social sustainability of the villages under study has managed to grab local villagers’ satisfaction and it was at an appropriate level.Nas últimas décadas, a sustentabilidade social tornou-se o centro da atenção de muitos pesquisadores e planejadores. Nesse sentido, uma das principais abordagens para alcançar a sustentabilidade social é prestar atenção ao papel dos municípios rurais. Com relação à importância desse assunto, o presente estudo teve como objetivo avaliar o desempenho dos municípios rurais na conquista da sustentabilidade social no Distrito Central do Condado de Nimrouz. O presente estudo é do tipo aplicado em termos de objetivo e é do tipo descritivo-analítico em termos de metodologia. Os instrumentos de coleta de dados foram questionários e entrevistas, e a população estatística incluiu os domicílios rurais no distrito central do condado de Nimrouz. Os dados foram analisados pelo teste t de uma amostra e a análise de variância e a regressão multivariável também foram usadas para avaliar o desempenho do governador rural (Dehtar). Os resultados indicaram que o desempenho dos governadores rurais na sustentabilidade social das aldeias em estudo conseguiu atrair a satisfação dos moradores locais e estava em um nível apropriado

Homann Flow and Heat Transfer of a Newtonian Fluid Over a Translating Plate with Viscous Dissipation and Heat Generation

A theoretical study is presented for the problem of orthogonal axisymmetric stagnation flow towards an infinite horizontal plate with a constant velocity in the presence of viscous dissipation and heat generation. The governing equations are reduced to a system of nonlinear ordinary differential equations by means of appropriate transformations for the velocity components and temperature. The similarity equations are solved numerically using the Matlab routine bvp4c. The results are compared with those known from the literature and an excellent agreement is found. The effects of involved parameters on the x-wise velocity component, temperature, skin friction, heat transfer and entropy generation rate are presented in graphical and tabular forms. It was found that the Eckert number Ec, the Prandtl number Pr and the heat generation parameter a play a significant role on the temperature, heat transfer and entropy generation rate