The International Journal of Humanities
Volume:23 Issue: 1, 2016

The concept of anxiety occupies a crucial position in early Heidegger’s writings. Most prominently, it appears in Being and Time (1927) and “What is Metaphysics?” (1929) as a structurally central concept. After 1920s, Heidegger began to use the term much less frequently, leading some scholars to suggest a change in Heidegger’s view of the role of anxiety. In this essay, I argue that central to an understanding of the role of anxiety in Heidegger’s thought is the fundamental difference between Heideggerian and psychological anxiety. This distinction is crucial as it is directly connected to the idea of the ontological difference, i.e. the difference between the ontical and the ontological, between beings and the Being of beings. Psychological descriptions of anxiety remain at the level of the ontical and, therefore, fall short of comprehending the ontological meaning of Heideggerian anxiety, which is one of Dasein’s basic possibilities of Being. Equipped with such an ontological understanding, I argue that the concept of anxiety remained central to Heidegger’s thought, early and late alike, and suggest that perhaps Heidegger’s much less frequent use of the term after “What Is Metaphysics?” was a result of his recognition that its terminological similarity with psychological anxiety could become a source for misunderstandings. Moreover, in the last section of the essay which functions like an addendum, I engage with Freud’s analysis of the uncanny and its relation with Heidegger’s Being-not-at-home. I argue that although Freud’s analysis of the uncanny seems to, in a sense, open up horizons beyond the reach of empirical psychology, his quasi-scientific quest for causal explanation leads his analysis to ultimately remain at the level of the ontical.

The present study focuses on the evaluation and critical reviewing of equivalence translation process and output. The choices of equivalents were examined by Fairclough’s model (2011) of critical discourse analysis.
According to this model, interpretation and explanation of socio – cultural, socio – historical and situational context as macrostructures which examine everything about texts are complementary pairs for descriptive analysis which examine everything in texts as microstructures. To clarify the discussion, translated texts (Meta texts) are analyzed and compared with their source texts (Proto text). The results indicated that in order to find a framework for equivalence; there is a significant need for discursive features which are partly critical and partly descriptive (semantic) as units for translation criticism. These discursive components in translation process have been coined in this study as “CRISEME”.

Women's Islamic covering is one of the most debated topics surrounding the issue of women in Islam towards which different discourses have taken a variety of positions. This paper will examine two distinct views of Qasim Amin (1863-1908), a male Egyptian scholar who is traditionally is known as the first Muslim feminist in Arab world, and Ayatullah Mortaza Mutahhari (1903-1980), an Iranian religious scholar who his works on women related issues are still, after a few decades, among the main sources in the study of women in Islam. This paper through analyzing the contents followed by a comparative analysis of the views of these two figures of the Islamic world reveals that recognition of Islamic covering as ''a right'' (haq) and “an obligation” (taklif) for Muslim women is an element that is absent in Amin's discussion of Muslim women's covering while it is a turning point in Mutahhri's discussion of the Islamic modest dress. This differentiation which is rooted in fundamentally different approaches of Mutahhari and Amin towards the concept of hijab has resulted in several disparities in their gender views. A major disparity is reflected in Mutahhari and Amin’s views on veiling and women’s social presence; the former considers veiling as the key to women’s dynamic, legitimate and constructive social activity while the latter judges it as the main obstacle in women’s activity in society.

Recent statistics showed that larger number of Iranian girls are being pushed to the state of absolute celibacy. This is in clear contrast with social, cultural and religious values in the country; therefore, it has made serious concerns for both policy makers and the public. The present study aimed to a) explore why do girls prefer to stay unmarried and what their perception and feeling is in regard to marriage and b) investigate the social adjustment of these girls as a significant facet of mental and social health. An open-ended questionnaire was used for the first aim and Bell Adjustment Inventory (Bell, 1962) was applied on 40 girls with absolute celibacy and 40 married . The two groups were matched in demographic features and the findings, which are all discussed in Iranina society along with its existed values, showed that remaining celibacy is an undesirable status occurred mainly due to not finding and the right person. The other contributing reasons leading to girls’ celibacy are their imaginary and sort of perfectionistic attitude about their future partner, family’s arrangements and interferences, financial limitations and physical attractions. The statistical results indicated that girls with absolute celibacy scored less in total adjustment score and two of the subscales of adjustment at home and social adjustment.

Alashtar is one of the prominent valley plains in central Zagros Mountain Range. The main focus of this study is based on the activities performed in this plain in 2006-2007 periods with the aim of identifying and studying the ancient relics as well as the studies conducted in 2010 to identify and analyze Parthian settlement patterns in this area. Archaeological survey in the area identified 72 historical sites and ancient monument. The current studies suggest that first settlements in this area date back to Copper and Stone Age and the most recent settled sites belong to the later centuries of the Islamic period. Among the historical relics found in Alashtar plain, 42 relics contained remnants of the Parthian. The overall perception of the settlement pattern in this plain during Parthian period reflects variation in population or distribution of settlement patterns compared to the former and later periods. The distribution pattern of the identified historical sites suggests that the settlements were mainly in the form of rural units with no evidence of urban centers. Overall, the distribution pattern of Parthian settlements has been strongly influenced by climatic characteristics, environmental capabilities and the special geographical position of the region. This paper attempts to study the Parthian settlement pattern in this plain; moreover, it seeks to examine these historical sites and interpret the settlement patterns in the Parthian period.

Expansion of communicational infrastructures and increase in grassroots’ access to media and cyberspace affect public’s needs, political participation and the citizens’ relationship with international, national and local political space. Nowdays[R1] , citizens in different countries have increased their awareness using communicational infrastructures and have spread out news and information in cyberspace and communicational media. They do not act passively in front of the other media like past , but they compare their life quality and legal freedoms with others by observing and evaluating the situation of their own country. In the late [R2] 2010, some protests were raised in Tunisia, Egypt, Libya and Syria that no one could anticipate them. The common point of these protests was their origin rooted in [R3] cyberspace. By dismantling Tunisia, Egypt and Libya’s governments and resignation of Yemen’s president, it can be expected that these movements can be spread in the Middle East, to other totalitarian governments of the region. In the protests process in the region and in particular in Egypt and Tunisia, protesters used cyberspace to coordinate campaigns. The organizers of these protests organizers [R4] in Egypt tried to take attention using devices that their audiences have, and shifted the leadership of protests from political parties and elites to the social networks. The current study tires to answer this question using published documents and reports: In the framework of what process and under the effect of what factors cyberspace contributed to the formation of protests movements in Egypt?