Design and Validation of Brain-based Aesthetic Curriculum

The aim of the present study was to design and validate brain-oriented aesthetic curricula. The present study has analyzed qualitative content analysis method, deductive categorization system, and new and innovative international researches in relation to brain-based aesthetics. The field of research includes all printed and electronic sources. By sequential purposeful sampling method and through fish taking tools, information is collected and analyzed in three stages of open, axial and selective coding, and then the categories of the presentation model. In order to validate and evaluate the fit of the model, it has been provided to a number of specialists in planning, curriculum, neuroscience and educational sciences, and their corrective opinions have been applied in the final model after obtaining the Kappa Cohen agreement coefficient. The results showed that the categories with higher priority and high factor load in these elements were as follows: The target element includes: visualization in learning and strengthening the brain in all activities. Content element includes: description of the function of the cognitive skills of the brain, flexibility of the brain. The element of teaching-learning strategies includes: raising the level of motivation, providing opportunities for thinking. The environment element includes: happy environment, active learning environment, aesthetic environment. The element of evaluation includes: paying attention to individual differences, using continuous and practical techniques. Therefore, according to the agreement coefficient of experts, it can be said that the proposed model for designing curricula can be appropriate in some courses and at certain ages

MULLA SADRA\u27S THEORY OF TRANSUBSTANTIAL MOTION: A TRANSLATION AND CRITICAL EXPOSITION

The body of this dissertation contains two sections: (1) a translation from the Arabic of fourteen chapters of Mulla Sadra\u27s Asfar including commentaries by Sabzawar(\u27)i and Tabataba(\u27,)i which deals with his theory of transubstantial motion; and (2) an exposition and critical evaluation of his argumentation. Sadra was convinced that a philosophy which gave primacy to existence over essence, and which required an understanding of motion as continuous process in which nothing is static, was much better suited to monotheism than was an essentialism. The text we have chosen to use is the accepted critical edition prepared by A. S. H. Tabataba(\u27,)i, R. Muzaffar and other scholars. Our investigation has both an historical and a purely philosophical dimension. Sadra\u27s primary contribution lies in two original theses: (a) his theory of the primacy of existence over essence and its analogical gradations. God is the most complete and final source of existence and man is one modification of the realm of existence; (b) his theory of substantial motion, aimed at refuting the very basis of the peripatetic understanding of nature in terms of fixed substances. Mulla Sadra considers substantial motion to be a gradual transformation occurring in the very inner structure of things. Thus, a thing or substance which is now in a certain ontological state is regarded by him to be undergoing a continuous and gradual inner transformation until it reaches a new ontological state. The whole process of this inner transformation is in reality a series of passings away and recreation by God. He held that the natures of this world are changing in their essences and moving with regard to their substances, while their accidents follow them in this renewal, and so receive any change which occurs in the substances. These accidents are united with their substances in actualization in the same way that differentiae are unified with genus and consequently move in accordance with the movements of substances. Only existential objects are the real subjects which change differentiae and genus. In the entire progression of existence, therefore, each preceding mode of reality becomes a genus and loses itself in the succeeding differentiae. We mean by transubstantial motion the existential motion of substantial nature which is to be a state of flux from the very beginning of its existence. Existentially, every being is a unity and a totality. Interpreted existentially substance and accident form a numerical unity in the existing individual. Nothing can affect accident without affecting substance. If accidents change, so does substance. Existentially, therefore, transubstantial motion is basic. But does such change require an existential subject which remains stable and unaffected? The only plausible candidate is prime matter. But prime matter is nothing existential, but only pure potentiality. Existentially, then, the subject of transubstantial motion must be the motion itself. Or, if one prefers, there is no subject of such motion understood as something itself stable and inert. If there were such a thing, then one would be forced into either an infinite regress or a denial of motion on the existential level. When we turn our attention to time, we note that for Mulla Sadra time is not a mere accident used in measuring locomotion. Instead, for Mulla Sadra, both time and motion are the basic constituents of finite existents. Mulla Sadra makes time another dimension of physical nature so that his view of physical bodies is four dimensional

The Relationship of Mind and Phenomenal Objects in the Epistemologies of Mulla Sadra and Kant

In Western and Islamic philosophy, one of the most complex and controversial ontological topics has do with the relationship between mind and phenomenal objects, that is the relationship between the form in the mind and the material and objective form. This issue has stirred great confusion for philosophers seeking to explain the relationship of knowledge and the "outside world". In this article we present and compare Kant and Mulla Sadra's philosophical solutions to this problem. Although in Mulla Sadra's philosophy, mind and phenomenal objects do not stand on the same ontological levels, however according to the "primacy of existence" (Aṣālat al-wujūd) principle, the two are alongside each other. Knowledge is not separate from ontology and relies on the outside world in its process of perception occurring through the help of the senses, the imagination, reason, and intuition. What occurs between the outside world and the mind is called by Mulla Sadra the construction of quiddity. Quiddity is neither bound to the mind or the outside world; however it is necessary on every ontological level and participates in all the levels of perception. Mulla Sadra can explain the relationship between the intuitions of the mind and the outside world first by positing a soul which creates forms and elements related to perception and secondly, by filling the gap between mind and phenomenal objects by postulating a division of ontological levels. According to Kant, knowledge requires two things: a) observation, which is given to us in space and time and b) the reception of an intelligible upon what has been observed. For the process to occur the phenomenal object and the intelligible must share a similarity. Some intelligibles have no similarity with anything from the experiential level. Kant, in trying to reconcile mind and the phenomenal objects uses the concept of Transcendental Schemata, that is forms produced in time by the imagination. By arguing for a direct reciprocity between the phenomena and the intelligible, Kant is bound to uphold the reciprocity between phenomena and transience

Debug Automation from Pre-Silicon to Post-Silicon

Debug Automation from Pre-Silicon to Post-Silico

Sat-based speedpath debugging using waveforms

A major concern in the design of high performance VLSI circuits is speedpath debugging. This is due to the fact that timing variations induced by process variations and environmental effects are increasing as the size of VLSI circuits is shrinking. In this paper, a speedpath debugging approach based on Boolean Satisfiability (SAT) is proposed. The approach takes waveforms of the signals of a circuit into account. Waveforms and their propagation are encoded using SAT. Also, timing variation models for slowdown and speedup of each gate are incorporated into the model. The whole timing variation is controlled by a unit called variation control. Having an Erroneous Trace (ET) due to timing variation, our debug engine automatically finds potential failing speedpaths. The experimental results on ISCAS benchmarks show efficiency and diagnosis accuracy of our approach. The approach can also localize potential failing speedpaths for the multiplier circuit c6288 that has a large number of paths. Keywords—automated debugging, speedpaths, waveforms, timing variatio