saeed beheshti

Many research works have been done on what and how Islamic education is. One of the key concepts of interest in religion is the concept of "task". A Muslim always has a duty to God and, accordingly, he has duties to himself, people and other creatures. The present research has first investigated the concept of duty and the words that are close in meaning to it in the Holy Quran. Then, based on the verses of the Holy Quran, the educational requirements of the task-oriented approach was concluded. These requirements include: Man must strive to know his divine duties; Man must adhere to his divine duties; Having the ability to endure hardship is a requirement for adhering to divine duties; In recognizing and determining the task, one should pay attention to the abilities of audience; Man should not become idealistic in performing divine tasks; The obligee must conform both the appearance and the interior of his action to the divine duty. This research is placed in the category of applied researches in terms of purpose and in the category of qualitative researches in terms of approach. The research method is analytical and inferential.

Spiritual education, as one of the basic approaches to education in human life, plays a key role in improving the quality of individual, social and civilizational life. In the university environment, this type of education is also of particular importance, because spiritual education can help to cultivate moral and spiritual aspects along with scientific growth. The purpose of this research was to explain the foundations of epistemology of spiritual education based on the thought of the Imams of the Islamic Revolution, which used the method of analysis or progressive argument, and the method of data collection was in the form of library and documents, referring to first-hand sources, and the content obtained It was compiled by using books and also software that collected the sayings of Imam Khomeini (RA) and Imam Khamenei. The findings showed that the epistemological foundations of spiritual education in the realization of a civilization-building university are: the revelation of knowledge, the value of knowledge, the monotheism of knowledge, the rationality of knowledge, the non-imitation of knowledge, and the usefulness of knowledge; that these knowledge bases can help universities to play more active roles in shaping and advancing the new Islamic civilization.

This article is about nature of moral education based on Sadra’s Works Of Interpretation. The method of research is content analysis and practical syllogism. Research results shows that there is some similarity between Sadra’s approach and virtue ethics, but they are not same and moral education according to these approach is different. Moral education is gradation and intermediary. It means that these theory try to purification conscience and prepare the space to intuition of God. Moral education have some degrees and levels include of action, remove the moral obstacle, appropriate moral form and the intuition of God. Although ethics is existential concept in sadra’s approach, but transcendental mora education is a intermediary to reach to the wisdom and intuition of God.

The research was carried out with the aim of investigating how to realize justice according to Mulla Sadra's point of view. To achieve the goal of the research, Mullah Sadra's works as a society and cases in Mullah Sadra's works in relation to the objectives of the research were examined through purposeful sampling as a sample. The approach used in the research is fundamental and qualitative. Conceptual and inferential content analysis method was used in the research. In order to analyze data, integrated content analysis method (inductive-comparative) was used. The obtained results show that the concept of justice in Mulla Sadra's view is a continuous, continuous and questionable movement until the soul receives what it has the competence and talent for and manifests the divine attributes. The true talent of man is to become God-like, and in order for man to be on the path of becoming God-like, his training in the four areas of his relationship with God, himself, people, and being in the direction of becoming God-like, as well as responding to the basic needs of humans in the direction of realizing justice It is important in society. Mulla Sadra believes that wisdom characterizes a person as justice, with justice in existential dimensions, a person is characterized as wisdom, and a wise person is just and establishes justice in society.

This article explain how to educate morally basaed on the interpretations of Molla sadra. The  research was done with the method of comparative and inductive content analysis.The principles and methods of moral education are classified into two categories, negative and positive, referring to the two main stages of evacuation and discharge in transcendental moral education.Based on this, five principles and seven methods have been extracted in the negative part, and eight principles and six methods have been extracted in the positive part. The principles of the negative part are:The principles of the negative part are: refining the appearance, taking care of the actions, refining the soul, avoiding the love of the world and taking care of mental thoughts.The principles of the positive part also include: rationality, thinking, care in the path of acquiring knowledge, repetition, creating good properties, adjusting physical and emotional powers, paying attention to the difference in sizes and being selective in socializing.The negative methods are: austerity, asceticism, charity, avoiding bad company, answering doubts, avoiding inappropriate habits, and avoiding excesses.Positive methods also include: obeying Sharia, acting according to knowledge, proof, warning, creating good habits and being   situational.

Review:The connection between ethics and the belief process, called the "ethics of belief," was first introduced in Western philosophy by Clifford in the nineteenth century and raised many questions. But its background in Islamic philosophy also exists under special themes such as ethics in thinking and insight in the stage of gaining heart belief and creating belief. The main purpose of this article is to design a conceptual model for teaching ethics of belief based on the epistemological foundations of Javadi Amoli. By examining his written sources with the method of conceptual analysis and theoretical analogy, the researcher succeeded in enumerating five epistemological bases, coherence (epistemological will and task, symmetry and intuition, introversion and extroversion, epistemological and moral virtues, belief network with individual and social action) in the field of ethics. Based on these principles, using the model of practical analogy and Frankenna model, he succeeded in extracting the educational principles (task orientation in the process of forming beliefs, responsibility for the truth), and (internal purification, rationality and solidarity) and (justification integrity) and (The unity of Hassan Fa'eli and the current belief) and (The network of belief, faith and wisdom) for the model teaching ethics of belief.

The relationship between moral knowledge and practice in philosophy of ethics has always faced the important challenge of conscious moral error and the gap between moral knowledge and practice. Such a challenge has mainly led to attempts in resolving this gap by emphasizing other areas such as emotions and will of humans. From among Muslim thinkers, Mulla Sadra's existential approach towards all perfections, including ma’rifat (gnostic knowledge) and the good, is more adaptable to the Socratic approach to ma’rifat and excellence and, consequently, is exposed to the above-mentioned challenge. This research examines this issue by maintaining the priority of explaining the limitations of the two sides of the relationship over its principle and with an analytical-inferential view of the epistemological and axiological perspective of Sadr al-Mutalahin. According to Sadra's philosophy, due to the volitional nature of the moral practice and the precedence of will to perception of the self, the perception of the favorable and the universal favorable perceptions among them, these three perceptions are the source of motivation for the moral practice. On the other hand, the motivational effect of perceptions in relation to actions is proportional to their existential order, and the knowledge by presence, because of the objectivity with the known, has a higher existential power than acquired knowledge, and compared to it, it is more motivating than human action. Therefore, in case of a contradiction between the presential and acquired perceptions of the person in the above-mentioned perceptions, the presential knowledge act as a buffer between the motivation of the acquired knowledge and the moral action and prevent them from realizing the appropriate action. The result is that gradation in the relationship between knowledge and excellence is the result of neglecting knowledge by presence in the process of moral practicing and the solution is to pay attention to this issue.

Civil education is known as one of the important functions of education, and to teach and learn civil education, there must be a model. One of the important theories related to civil education belongs to Farabi, who is an Iranian-Islamic philosopher. The present study aims at exploring the model of civil education from Farabi’s viewpoint. The approach of the study is qualitative and its method is content analysis. All Farabi’s first- and second-hand translated works, which were selected using the purposeful sampling method and convenience sampling, were explored. Thematic analysis method was used to analyze the results of this study. The findings of the thematic analysis were organized in the terms of 50 categories, 34 basic themes, 7 organizing themes and 4 global themes. The results showed that civil education and its dimensions appropriate to the culture and values of our society should be introduced into the educational system. Furthermore, this study introduced some methods of active and participatory civil education and the way to use them from Farabi’s viewpoint.

The aim is to study the anthropological foundations of Allameh Hassanzadeh Amoli and the principles of social education resulting from it using the Franken model. In this method, by combining descriptive propositions of anthropological principles and prescriptive propositions related to the purpose of social education, prescriptive propositions related to the principles of social education can be achieved. The results showed that the main anthropological foundations of Allameh are: the originality of the individual and society; Existence of individual differences in the equality of human beings; The power of thinking in man; Tendency to altruism and kindness in human beings; The nature of justice in man; Freedom, will and authority in man. Based on the above principles, the principles of social education include: "We must pay attention to the interaction of Fordo community with each other"; "Individual differences must be taken into account"; "Man's intellectual powers must be nurtured"; "A rational human society must be created"; "The interaction between science and practice must be taken into account"; "People should be treated with the nature of altruism and kindness"; "Others should be respected and appreciated"; "We must cooperate with each other"; "Must be reconciled with mercy"; "We must seek justice and fight against oppression"; "There must be moderation in life"; "A free man must be raised"; "You have to be responsible"; "It is necessary to pay attention to the lack of evasion (being gradual) in social education."

This article examines the characteristics of philosophy stories for children, in order to determine the possibility of using the features of these stories in children's creativity. In the first part of the article, the characteristics of Fabak stories are explained. In the second part, the functions of philosophy stories for children are shown on children's creativity.

This research was qualitative content analysis in terms of qualitative approach and method of analysis. Data were collected from scientific documents and texts, including books and articles, using the keywords of creativity, fiction, philosophy curriculum for children, the functions of fictional stories, fictional elements in children's creativity. Based on the inclusion and exclusion criteria, 29 articles and 21 book covers were included in the study.The findings showed that the features of the stories of the Fabak program, despite the basis of questioning and philosophical concepts, the topics of reasoning and thinking, as well as the philosophical topics related to the ways of children's lives in the dimension of daily life and in the dimension of community intersubjectivity, the reconstruction of the research community and some processes such as literary components And educational and activity-oriented patterns such as the pattern of writing, discussing and practicing in the story have an effect on the development of children's creativity.

The improvement of children's creativity and questioning spirit is based on the use of elements and functions of the features of Fabak stories.

The present article aims at investigating the necessity of developing an indigenous model for teaching children to think by considering the contrast of ontological and epistemological assumptions in the desirable model and existing model. This contrast has been proved by explaining the ‘realism’ of these assumptions in Mulla Sadra’s view and their non-realism in the general assumptions of the current P4C. These assumptions specify the ideal or the ‘ultimate goal’ of the class of teaching children to think, the principles of leading the class, and consequently the desirable model. In the present study, this model will include the objectives, principles, content and methods, and all of them are influenced by that ideal. According to the results of the study, in the desirable model with Mulla Sadra’s approach, the ultimate ideal in that class is realizing that “the truth as it is in its reality”, “belief in its being”, and “knowing it” will be constructible, completing and in phases, which will have a meaning, with the semantics in the system of Mulla Sadra’s thought, different from the perceptions of the existing P4C. In this study, the researcher has used the analytical-inferential method to achieve the fundamental objectives of his qualitative study.

The purpose of the current research is to explain the peculiarities and dimensions of civic education and its intellectual foundations in Farabi's thought. In this article, qualitative content analysis method is utilized based on the library document study.Based on this, the intellectual principles of Farabi's civic education were presented in two categories: general principles and specialized ones. General principles include anthropological princiles as well as those related to values; and specialized principles include sociological principles. Based on this, the goals of civic education from Farabi's point of view are to create and expand the correct attitude towards bliss (Sa’adat) and how to strengthen the belief in it among the people of “Medina(the city)”, to encourage people to act in accordance with correct beliefs and to teach the skills needed in Medina and the way of the correct cooperation of members with each other. Based on the remaining works of Farabi, methods such as argument, persuation, farseeing, model, artistic, and repetition-and-practice methods can be inferred to achieve these goals.

The purpose of this research is to explain the implications of Quranic anthropology in the field of education content.
In terms of its objectives the current research is of a fundamental-applied research type and its method is inferential.
Findings and Humans have knowledge, tendencies and the ability to act. Awareness is repulsive and indeterminate and action is gradual and definite, which strengthens and weakens tendencies. Action affects consciousness through tendency and directly. Knowledge can lead to doing or abandoning an action if it is tied to a tendency and is acted upon through that tendency, or if that knowledge is based on certainty and belief of the heart. Output actions have a greater impact on humans than input actions. In compiling the content, attention should be paid to its coherence, the extent and manner of using cognition and action, its compatibility with natural interests and desires. It is also necessary to emphasize the activeness of self-confidence (focusing on outputs) and self-control and self-evaluation in the way of presenting the content. The general titles of the cognitive and practical content under the components listed in the ultimate goal of education and training, which are: acquiring the ability to manage tendencies (transition from superficial and unstable tendencies to deep and stable tendencies with the instructions of the guardian and the program of religion) is achieved in the context of the life of the world.

Despite the developments and progress in various fields of education, unfortunately, in the field of approaches and methods of moral and value education, especially in the field of cyberspace, no useful and sufficient efforts have been made. Therefore, the main purpose of this study is to explain the application of moral education based on the views of Allameh Tabatabai in cyberspace.

The present study was conducted in two parts: quantitative and qualitative. In the qualitative part; an inferential analytical approach was used. The research community of all books and commentaries (20 volumes of Al-Mizan commentary) is Allameh Tabatabai. Coverage sections are the subject of postgraduate training and were purposefully selected and sampled. Data were analyzed by inferential method. In a small part; the statistical population was Quranic and philosophy specialists in education, from which 14 people (5 Quranic specialists and 9 philosophical and educational specialists) were selected by convenience sampling method. The instrument of the questionnaire was a researcher-made qualitative section and the data were analyzed by Lawshe content panel evaluation method.

The results of the research indicate that according to Allameh Tabatabai, the principles of moral education are: education based on knowledge, guardianship and nearness to God, etc. Also, Allameh aims to achieve monotheistic education, cognition, self-knowledge, perfection. He considered human beings and the need for harmony in the development of values. And considers the method of warning and evangelism accessible.

The golden point of applying Allameh's moral theory in cyberspace is to awaken the inner restraint in people, in which the role of guides is very important and vital.

The purpose of this study is to deduce educational strategies based on Quranic anthropology. The present study is inferential in terms of its purpose-applied purpose, with a qualitative approach and its method. The findings of this study are: Man has cognition, tendency and ability to act. The interaction effects of these three dimensions are: Tendencies are the essence of human existence that are strengthened and weakened by awareness and action. Tendencies are divided into two categories: deep - stable and superficial - transient. Human tendencies are sometimes proportional and in the same direction, and sometimes conflicting and antagonistic. Trends can strengthen or weaken each other. Awareness, if the corresponding tendencies are active, affects another tendency. The clearer the awareness, the closer it is to belief and the more attention to cognition and frequent reference to it will further strengthen and weaken the tendency. Performing a specific action strengthens both the tendency that supports it and all the tendencies that are appropriate to it and weakens its opposite tendencies. Environment as a tool of guidance, providing knowledge gradually and in accordance with the desires and needs, offering the good and the good to flourish and strengthen the innate desires, using the leaders of the Rosicrucians, using various formats to provide content and paving the way for the passage From superficial and unstable interests to deep and stable interests

The purpose of the present study is a comparative analysis of epistemological foundations based on the views of al-Ghazali and Mulla Sadra and the deduction of its models in the field of rational education with emphasis on its educational goals, principles and methods. The findings suggested that both scholars first consider the possibility of acquiring knowledge of the facts of the universe available to all human beings. According to these principles, the modules of rational education can be extracted in the form of educational goals, principles and methods. Some of the goals from al-Ghazali's perspective are: Transition from rational knowledge to revelation knowledge and ... Some principles are: Revelation, relying on scientific evidence, etc. Some of the educational methods include: learning, modeling .... Some of the goals of Mulla Sadra's view are: trying to ascend the soul to the realm of intellect, transforming from the real to the realm of science ... and some of the principles of intellectual education are: thinking and reasoning, perfectionism, and so on. Some of the educational methods include: being existential, relying on intuition and avoiding pure empiricism, paying attention to different methodologies of scientific studies, and relying on core concepts- courses.

The present authors hold that the current interpretation of transcendental wisdom denotes the journey of the soul from the creation toward the truth while in the later interpretation the reverse is the case for the souls’ journey from the truth toward the creation. To this aim, a descriptive-inferential method is used which shows the later interpretation beyond doubt, the one which is implied in Mulla Sadra but it is presented more explicitly in the thoughts of Hassanzadeh Amoli on self-knowledge. Thus, it can be postulated that Amoli’s thought is the continuation and implementation of the later interpretation of Sadraic thought about transcendental wisdom. Analyses and inferences from self-knowledge in Amoli’s view has resulted in five philosophical principles which are personal unity of being, spiritual subsistence of the soul, and motion of love and creation of perception and unity by inclusion. These principles provide an image of human soul which is different from that of the intensified soul and is depicted by the theory of Discoverance.  The current research is a philosophical explanation of the underpinnings of the theory.

The purpose of this research is to analyze the educational history of Hazrat Zeinab (PBUH) in order to develop a desirable theoretical model for the moral education of girls.

Considering its topic, this research is among applied research and its method is comparative qualitative content analysis.

The most important findings of the research, including the most important foundations, are: monotheistic nature, human dignity, wisdom, courage, the attraction of beauty and virtue, the effect of the outer veil on the inner, guideability and purposefulness of man. And the most important goals are: reaching growth and perfection, purity and good life, acquiring moral virtues, self-refining, the spirit of patience, fostering responsibility. Also, the most important principles are: honesty and integrity, chastity, readiness to fulfill the role of wife and mother, trust, inner transformation, self-respect, responsibility, neglect and sacrifice. And at the end, the most important methods are: raising awareness of the single origin and resurrection, benevolence, debate, telling moral stories, honoring, generosity, good nature, sitting with good people and following their example.

Zainab Kobri is one of the prominent educational and moral figures of the Islamic world, so we can prepare a very good example of her educational life, especially for the moral education of girls.

The aim of the present study is to deduce the principles and methods of social education from Allameh's anthropological point of view using Frankenna's inferential method. The paradigm of research is qualitative and its type is practical and the research question is the inference of the principles and methods of social education from the anthropological foundations of Allameh using Frankenna's inferential method from his anthropological books. The results showed that the principles of their social education are: the interaction of individuals and society with each other; Existence of individual differences in human beings; Cultivating human intellectual powers; Creating a rational human society; The interaction of science and practice with each other; Altruism and kindness to people; Honoring human beings; Cooperation with each other; Seeking justice; Moderation; Freedom; responsibility; No evasion. Methods of social education also include: staying away from talented people and joining competent people; Attention to the breadth and ability of human beings; Following the instructions of the Qur'an; Use of science and experience; Purification of imagination; Use of experienced professors and trainers; Following the model of a perfect human being; Education and discipline; Utilizing beneficial knowledge and righteous action; Love and kindness to the people; Humility and humility with all people; Respect and appreciation of the people; Partnership with each other; Caring for relatives and friends; Self-standard; Economy and moderation in life; Applying religion to the knowledge of true freedom; Opposition to the air of the soul; Perform tasks correctly; The gradual nature of social education; Loot time.

This research is intended to have a comparative study on the place of altruism in the moral training of John White and Martyr Morteza Motahhari. This is a theoretical research conducted in a comparative analytical method for comparing the theories of moral training of John White and Martyr Morteza Motahhari. This research is aimed at answering the question of what sharing points as well as differences exist between altruism theories of White and Motahhari in the field of moral training. The research came to the result that both scholars settle the issue of altruism in the theory of moral training by adopting a unifying approach. Regarding personal well-being, White places the interests of others and personal interests under the title of well-being, while Motahhari, by presenting his theory of true self and developing the concept of self, emphasizes that the conflicting point must be turned from self and others to self and true self in the moral training. Hence, both thinkers believe in psychological altruism on the basis of weak interpretation, meaning that human beings can do something to benefit others. According to White, the ultimate goal of moral training encompasses the well-being of educators. Motahhari, however, based on Islamic teachings, considers the ultimate goal of moral training as intimacy to God. Moreover, due to the fundamental intellectual-philosophical differences between the ideas of White and Motahhari, White rejects religion and pursues training in a completely liberal-democratic context. On the contrary, Motahhari uses religious teachings to validate his views.

Abstract An important characteristic of human beings is that they have beliefs about themselves and the world around them, and in certain circumstances they change these beliefs; This dimension of man, which is related to his epistemological powers, is called the process of "belief formation and belief regulation". Ethics of belief is a concept that was first invented in Western philosophy in the nineteenth century by Clifford and used in this process, but its background in Islamic philosophy also exists under special themes such as ethics in thought and insight in the stage of gaining heart belief and belief. The purpose of this article is to enumerate the epistemological requirements of the ethics of belief in the view of one of the contemporary thinkers, namely Javadi Amoli, by means of conceptual analysis and theoretical analogy. By examining library sources and studying his outstanding works, the researcher focuses on the question of what are the requirements of the epistemology of ethics of belief in Javadi Amoli's view? Six essential requirements were achieved, which are: the relation of will and epistemic task in belief, the relation of symmetry and intuition in belief, the relation of witness orientation and trust-orientation in justification, the relation of epistemic justification with moral justification in belief, the relation of actual and present goodness in belief Also, the connection of the belief network with individual and social action. Keywords: Belief, Belief Ethics, Epistemological Requirements, Javadi Amoli.

AbstractThe main purpose of this research is to Analytical explanation of religious education of child’e based on Ibn Sina's educational thinkin. From Ibn Sina's point of view, religious education is the manifestation of wisdom, the great mercy of God. In other words, legal r From Ibn Sina's point of view eligious education is the cultivation of the spiritual dimension and the establishment of a relationship with God. Ibn sina discusses the goals of religious education in tow parts: the ulitimate goals and the intermediate goals. According to Ibn sina,its ulitimate goal is to The get closer to the first right. Intermediate goals also include:getting acquainted with the acts of worship and teaching the Quran. according to Ibn sina, the stages of religious education: education at hom and the stage of educatin in school. of Avicenna was to get to the forefront of the first right. religious Education Areas: Marriage and the Environment. Principles of religious education include: familiarity with worship and the principle of moderation. Regarding methods, method of preparation, modeling and familiarity with religious sites is debatable. Ibn Sina's content of legal education includes: worshiping content and familiarity with prayer and prayer. Based on Bouali's statements, the factors of religious education include: family, school and friends.

One of the most important needs of human beings is the need for security and the establishment of discipline in society. Security is established and sustained by the armed forces, of which law enforcement is an important part. If there are shortcomings in the training of these forces or training is not done on a uniform basis, there will be weakness in the organization, which will lead to weakness in the security of society. The present study was conducted with the aim of developing a model for the education of the Islamic police based on the essential movement of transcendent wisdom.

This research is a qualitative research which has been conducted using analytical-inferential method the method of philosophy of Islamic education based on transcendent wisdom of educational principles and propositions and using Franken reconstructed model and model of Islamic police education based on human essence movement in the transcendent wisdom of Sadr al-Muta'allehin.. 

The findings of the study indicated that the model of police education can be classified into four dimensions: individual, social, political and organizational. Accordingly, in the individual dimension with the aim of nearness to God, six educational principles include: convergence, believing in resurrection, succession, self-belief, continuity, sustainability, and universalism, and with four methods including: simultaneous training of body and soul, essence transformation, gradual shaping and bestowal of insight; in the social and political dimension, with the aim of perfectionism and twelve educational principles, including: legalism, justice, prophecy and guardianship, practical commitment to guardianship, dignity, honor, being influenced by circumstances, reforming conditions and relations, responsibility and duty, kindness, beauty and thought. And eleven educational methods including: punishment for error, task for as much as possible, setting the background, neglect, expression of abilities, confrontation with the results of actions, speech decoration (benevolence and aesthetics), adornment of appearance, teaching wisdom, changing position, and modeling; also, in the organizational dimension, with two goals, gradual departure from power to action and three educational principles, including: gradual education, realism of education and freedom, and three educational methods, including: moderation in the forces of anger and lust, learning science and teaching logic for education and the training of the Islamic police were inferred and then a model was designed.

The results of this study will include theoretical and practical achievements for the police of the Islamic Republic of Iran. Therefore, the results and some aspects of the model in comparison with the research were presented. Research proposals were categorized and presented as practical suggestions in 15 cases.

The purpose of the present research is to study the epistemological principles based on the viewpoints of Abū Hāmid Muhammad Ghazālī and Mullā Sadrā and to infer their arguments in the field of rational training with emphasis on the pedagogical objectives and methods. The type of research is qualitative and its method is analytical, comparative, and inferential. The findings showed that the two thinkers have commonalities in some epistemological principles and differences in some other cases. The objectives of rational training based on their commonalities include: reason as a potential for acquiring knowledge by everyone, reason as the source of cognition, nature (the world’s creatures) as the source of cognition, heart as the source of cognition, reinforcement of the outer senses (eyesight, hearing, smelling, taste, and touch), reinforcement of the inner senses (imagination), observation of the hierarchy (from simple to complex and abstract) in education and presentation of theology and science, tendency to metaconceptual (true) cognition as an objective for classroom teaching, … . Moreover, the differences involve the following subjects: obtaining the essence of objects and the substantiation of imagery in minds, priority of the sensual to rational knowledge, acquaintance with the history and biography of the ancestors, boosting insight, rational perfection by the aid of theology and religious instruction, unity between the knower and known, seeking assistance from the holy religion (the Qur’an, Ahādith, and tradition), acknowledgment of the religious sources as a criterion to assess education, attempts in line with self-awareness in the process of education, … .