This paper explores attitudes regarding tax evasion and the relationship between personal moral philosophy and such attitudes in a weak tax environment. The results confirm the multidimensionality of tax evasion attitudes. Idealism was negatively related to self-interest tax evasion attitudes while relativism was positively related to such attitudes. Idealism was also positively related to tax evasion attitudes stemming from concerns about the justice of the tax system. Idealists in a weak tax environment seemingly go through a cognitive reframing process where (...) they recognize that the tax system is unfair, and accordingly tax evasion is a way to serve a different moral absolute, that is of equity, rather than another different moral absolute, which is fulfilling obligations to governments. The results are also explained in light of the suggested low moral intensity of tax evasion among respondents. Policy implications are presented. (shrink)

: This article analyses the roles of ‘ulamā’ in propagating the messageof Islam in the Malay world. Islam managed to reach many corners of the Malayworld in the 17th century. Evidence has indicated that ‘ulamā’ were amongthose who had participated actively in propagating the messages of Islam tothe local people. Classical Malay texts served as the best available records tounderstand the roles of these ‘ulamā’ at that time. Hence, analysis are made onselected classical Malay texts in order to understand the (...) actual roles played bythe ‘ulamā’ in the Malay world at that time in transforming the understandingof the local Malay people from the beliefs in Hindu-Buddhist and animism toIslam. Three significant roles of the ‘ulamā’ at that time have been identifiednamely propagating knowledge to the local people, religious advisors to therulers as well as engaging with the non-Muslims. (shrink)

Bangladesh emerged as an independent country in the South Asia in 1971 after being separated from Pakistan. In 1971 it was a very poor country. The general people had a hope and dream that the political parties will develop the country and will eradicate poverty gradually, will provide jobs to the 50% unemployed people, will educate the 60% illiterate people; but their holy hope and dream have not been fulfilled due to frequent hostile political culture, beating, killing among the political (...) party members, no patriotism among the political leaders, massive corruption, unnecessary frequent strike, unnecessary opposition to the government policy etc. This paper has narrated the past and current social and political situation in Bangladesh briefly with the help of data collected from newspapers and statements given by intellectuals and political leaders. Descriptive and analytical research methodology has been applied in this paper to narrate the situation. (shrink)

Following modernization paradigm and some local dynamics conducive to development, some Asian countries emerged as economic tigers in the world. Conversely, other Asian countries including Bangladesh failed to taste economic development despite having monetary and technological aids from some developed nations. Drawing on some social and historical trajectories of the divergent contours of Asian development/ underdevelopment, the paper examines the state of development in Bangladesh. The study has found that Japan is the first country in Asia to achieve modernization, and (...) it was followed by other Asian tigers such as Korea, Taiwan, Singapore, Malaysia and currently China and India. We found that all these Asian tigers exert a developmental model which is characterized by ‘endogenous’ modernity and economic nationalism largely driven by, among other things, long-term economic vision and strong political leadership. While the history of Bangladesh has witnessed various cultural nationalisms, the nation has failed to generate any unified economic nationalism since its independence in 1971. We suggest that Bangladesh needs a long-term development vision—a key thrust for economic nationalism—focusing more on some socioeconomic and legal aspects that have historically become major impediments for development. (shrink)

In this era of razor-edge competition, marketers strive to outperform their rivals by improving their brands. Increasing brand coolness may be the best way to do it. This study used a stimulus organism response model by integration with brand attribution theory to conduct a cross sectional study using purposive sampling technique and surveying young consumers of smart gadgets in Pakistan. A total of 1,178 responses were received and analyzed by structural equation modeling. The results found a positive impact of brand (...) coolness on brand love and brand engagement. Brand experience moderated these links. Brand love and brand engagement also mediated the relationship between brand coolness and consumer well-being and delight. The findings suggest a very important contribution to theory and practice by testing unexploited outcomes of brand coolness. Especially, this study contributes to the consumer well-being literature, again an unexploited aspect of marketing literature. Despite the uniqueness of the findings, the cross sectional design of this study remains a major limitation. Future research may supplement the findings with the help of longitudinal studies. Marketers and practitioners may benefit from this study by improving the coolness of their brands so they may not only increase consumer engagement with the brand but they will also make consumers happy with their brands. (shrink)

The study reported here sought to examine the ethical orientations of business managers and business students in Singapore. Data were obtained using Defining Issue Test. Analysis of Variance revealed that age, education and religious affiliation had influenced cognitive moral development stages of the respondents. Vocation, gender and ethnicity did not seem to have affected moral judgement of the subjects. Contrary to the general view, both business students and business managers demonstrated the same level of sensitivity to ethical dimensions of decision-making. (...) Implications of the findings and limitations of the study are discussed. (shrink)

Consumer well-being is a micromarketing concept that emphasizes on contributions of marketing activities in social welfare. The major objective of the current study is to analyze the impact of self-incongruence on brand dissatisfaction, brand hate, and consumer well-being. This study has utilized the Self-incongruity Theory and the Stimulus-Organism-Response model to test the impact of self-incongruity on anti-consumption and consumer voice behaviors, and subsequent effects on consumer well-being. Data were collected from young consumers of technology products from major cities of Pakistan. (...) A total of 592 consumers answered a paper-and-pencil questionnaire using purposive sampling technique. The data were analyzed by partial least square structural equation modeling. The findings of this study reveal that functional and symbolic incongruity predict brand hate and dissatisfaction, which is positively related with brand retaliation. Brand retaliation is negatively related with consumer well-being. This study offers implications for product designers, marketers, advertisers and other stakeholders to improve congruence between what young consumers of technology products expect and what brands are offering to mitigate negative attitudes and behaviors and increase consumer well-being. (shrink)

The objective of this study is to conduct an analysis of the terminologies employed by Imam Ibn Rajab in his well-known work, "Fath al-Bari Sharh Sahih al-Bukhari," with the intention of enhancing our comprehension of his methodology in the field of Hadith studies. The study utilises a methodology that combines textual analysis and statistical techniques to examine the occurrence and usage of specific terms. The study also compares Ibn Rajab’s terminology with that of "Muqaddimah Ibn Salah" for a thorough analysis. (...) The study's main findings highlight the nuanced interpretations and variations in Ibn Rajab’s use of terminologies, specifically in synonymous terms like 'tafarrud' and 'garabah'. Furthermore, it emphasises his careful choice of the term "hasan" and the potential consequences it carries. The statistical analysis offers valuable insights into the frequency and patterns of these terminologies, which contributes to a quantitative understanding of their significance. After analysing the results, several suggestions are put forward. First, to gain a deeper understanding of Ibn Rajab's unique perspectives, it is recommended to thoroughly examine his methodologies throughout his entire body of work. Second, additional research is required to delve into the interpretations and implications of synonymous terms employed by Ibn Rajab. Third, conducting a thorough examination of his specific use of the term "hasan" would yield valuable insights into his criteria for evaluation. Fourth, it is important to conduct a thorough comparative analysis between the two texts, "Muqaddimah Ibn Salah" and the current text, to identify any similarities, differences, and potential influences. Fifth, it is recommended to broaden the statistical analysis to explore patterns, trends, and correlations within the dataset. Furthermore, gaining a broader understanding of Ibn Rajab’s contributions within the academic and scholarly landscape would greatly enhance comprehension. (shrink)

In this text, which employs the analytic-comparative method, we read the Poetics of Aristotle in a new way to take an example of translation as an artistic creation. We can present the result of the essay as a metaphor called “the art of translation”, and then we refer to four evidences which can support our metaphor: reading the text as seeing the world, understanding the meaning as perceiving the main action, representing the text as recreating an image, and word making (...) as the art of poetic. If we want to explain the useful dimension of our research, it can be said: every translation has a moral dimension which depends on its imitation of the author’s line and reader’s culture, and also has an artistic dimension that attends to the beauty of text and new vision of culture. According to Moderation theory of Aristotle, an ideal intercultural translation sees the right of author and reader by the equal criterion. Then it shows a production that is combined with “representation”, a term which can embrace the beauty and ethic in the art of translation. Keywords: poetics, representation, artistic creation, art of translation, cultural relationship 1. Mimesis in art and translation As Aristotle has said about art and poetry, they are based on Mimesis or imitation. It means that he believes art is Mimesis. But his theory about this issue is totally different to Plato’s thought. He thinks that Mimesis is not imitation of Ideas as Plato thought. Mimesis in his thought is imitation from the existence, aspect or form of things in this world. So he emphasizes that Mimesis is imitation of something or maybe happenings outside of man. After collecting all of Aristotle’s thoughts, especially about poetry, it seems clear that the imitation or Mimesis is a representation of the subject of imitation in which sometimes the subject of imitation has been represented better than its fact, like tragedy, and sometimes worse, like Comedy. It seems that we can see translation as imitation, understanding the latter as in Aristotle’s conception of art mentioned above. Indeed, a translator at the beginning of is translation process looks at the text deeply and tries to understand it as well as possible. After that, he thinks about the value of translations. In this step, if the text has repeatability in other languages and cultures, the translator starts the imitation from an original text to create another text. It seems that this process is like what an artist does to create artworks. 2. resemblances between art and translation On the basis of Aristotle’s Poetics, we want to explain some resemblances between art and translation to describe our conception of translation as an art. We think those resemblances can convince us to see translation as an art. The first resemblance between creation of artworks and translation is at the first step of them. The first resemblance between the artistic creation and translation is in their first step. Viewing the environment and finding something for imitation is the first step of artistic creation, which is like confronting and reading a text for translation. It is clear that viewing the environment deeply and reading a text carefully are necessary for artistic creation and translation because a surface of them cannot be suitable and helpful for Mimesis or imitation. The second step of artistic creation and translation is the accurate understanding of the subject of imitation. In Fact, deep and accurate understanding is necessary for exact imitation. Without comprehensive understanding, imitation of things is not possible. Both artist and translator in the process of imitation should take this step. In the other words, it seems that by deep and exact understanding they can find the direction of similarity between subject of imitation and artwork or translated text. Rewriting text in a new language like representing an image is the third step of imitation that is visible in the process of artistic creation and translation. In this step, combining their understanding and viewing the environment, translator and artist try to create the subject of imitation in a new style and a new form. The last step of imitation in artistic creation and translation is that of choosing colors in art and words and other literary elegances in translation, and using them. In this step, paying attention to details of their work, artist and translator try to create a new thing that is similar to the subject of imitation, although it is a new thing and there may be some differences between them. As was stated, the understanding of the subject of imitation by artist and translator is a very important step, in which, however, their thought of the subject of imitation is not totally the same as it, and so, during creating the new thing their understanding and thought can affect the form and the style of the new thing. 3. conclusion In conclusion, it seems that, because of the similarity between art and translation based on Aristotle’s conception of art, we can move from ethical and aesthetic functions of art, and artist’s moral duty in creating art, to the same aspects in translation and translator. In other words, based on Aristotle conception, while translator makes a faithful imitation and a creative presentation of the source, after the ethical decision to translate and promote the original text, he should pay attention to linguistic and cultural details of his translation. In this regard, while observing his audience in the target language, he also refreshes his insights and attitudes because this two-sided view, the center of gravity of moderation, will take into account the aspects of beauty and ethics in the cultural interactions of societies. References - Aristotle,, Ethics of Nicomachus, translation of Mohammad Hasan Lotfi, Tehran, New Design. - Aristotle,, About the Art of Poetry, Translated by Soheil Mohsen Afnan, Tehran, Hekmat. - Aristotle,, Fan al-Sha’r, Abdul Rahman Badawi’s research, Beirut, Dar al-Safat. - Aristotle, Sermon, Translation by Ismail Sa’adat, Tehran, Hermes. - Aristotle,, Metaphysics, Sharaf al-Din Khorasani Translation, Fourth Edition, Tehran, Wisdom. - Plato,, Period of works, translation by Hasan Lotfi, Tehran, Kharazmi. - Bermann, Sandra and Wood,, Michael, Nation, language, and the ethics of translation, Princeton University Press. - Koskinen, Kaisa,, Beyond Ambivalence; Postmodernity and the Ethics of Translation, University of Tampere. - Meschonnic, Henri,, Ethics and Politics of Translating, Translated and edited by Pier-Pascale Boulanger, Benjamins Translation Library. - Venuti, Lawrence,,The Translation Studies Reader, Routledge. (shrink)

Background: Diabetes mellitus (DM) is a noncommunicable disease that stills being a burden in health system. Some trace minerals such as selenium and zinc was postulated having role in blood and insulin regulation in Type 2 Diabetes Mellitus. The objective of this study is conducted to determine the level of selenoium and zinc serum in Type 2 Diabetes Mellitus patient, and its correlation with glycemic control parameter. Methods: A cross sectional study was conducted at Abdul Moeloek and Hasan (...) Sadikin Hospital from endocrinology outpatient clinic from october to december 2022 with random sampling. Patient was tested for glycated albumin, fasting blood glucose, and glycated hemoglobin as marker od glycemic control Data then analyzed descriptively and underwent bivariate analysis with Spearman Rank Correlation. Results: Low level of Zinc, but with normal level of selenium was found among research subject. Bivariate analysis between the variables showed that there is positive, weak, and insignificant correlation of zinc and selenium with fasting blood glucose, HbA1C, and glycated albumin. (Selenium with HbA1C: r:0,131, p:0.099, Selenium with FBG: r:0,135, p:0.092, Selenium with glycated albumin: r: 0.084, p:0,223, Zinc with HbA1C: r:0.069, p:0,389, Zinc with FBG: r:0,084, r:0,544, Zinc with glycated albumin: r:0.007, p:0,920) Conclusion: There is a positive, weak, and insignificant correlation of serum selenium and zinc with glycemic control parameters. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The present study was conducted as part of a larger study that aimed to compare moral judgment competence and moral preferences among Pakistani students of public and private sector educational institutes and religious institutes and also to measure the pattern of development of moral judgment competence of students within these institutes. The validation study completed in two phases, during the 1st phase data were collected from the students of grade 8 to 16 from public sector schools and colleges of Rawalpindi (...) city. Very low mean c-score was observed, the test came out to be valid on preference hierarchy criterion but its validity on the cognitive-affective parallelism and Quasi- simplex structure criteria could not be established due to low c-scores of the sample. In the second phase an additional sample from one private sector and two public sector universities was collected. The analysis of the combined sample showed no significant improvement of c-scores. The test meets well the preference hierarchy criterion but on the other two criteria results remain inconclusive due to low variance in the sample. The low c-scores are explained on the basis of three assumptions; poor quality of education, dogmatic religiosity, and weak and instable political structure of Pakistani society. (shrink)

In this article, I criticize Rawls’s well-ordered society for failing to secure a right to meaningful work. I critically discuss five technical Rawlsian ideas: self-respect, social union, the difference principle, the powers and prerogatives of office, and fair equality of opportunity. I then claim that radical restructuring of the workplace conflicts with Rawls’s individualistic understanding of freedom. Briefly drawing on Hegel, an under-recognized historical influence on Rawls, I then correct Rawls by arguing for a conception of freedom that is internally (...) related to broader solidaristic values associated with meaningful work. (shrink)

Despite all its merits, the vast majority of critical attention devoted to colonialist literature restricts itself by severely bracketing the political context of culture and history. This typical facet of humanistic closure requires the critic systematically to avoid an analysis of the domination, manipulation, exploitation, and disfranchisement that are inevitably involved in the construction of any cultural artifact or relationship. I can best illustrate such closures in the field of colonialist discourse with two brief examples. In her book The Colonial (...) Encounter, which contrasts the colonial representations of three European and three non-European writers, M. M. Mahood skirts the political issue quite explicitly by arguing that she chose those authors precisely because they are “innocent of emotional exploitation of the colonial scene” and are “distanced” from the politics of domination.`1We find a more interesting example of this closure in Homi Bhabha’s criticism. While otherwise provocative and illuminating, his work rests on two assumptions—the unity of the “colonial subject” and the “ambivalence” of colonial discourse—that are inadequately problematized and, I feel, finally unwarranted and unacceptable. In rejecting Edward Said’s “suggestion that colonial power and discourse is possessed entirely by the colonizer,” Bhabha asserts, without providing any explanation, the unity of the “colonial subject .”2 I do not wish to rule out, a priori, the possibility that at some rarefied theoretical level the varied material and discursive antagonisms between conquerors and natives can be reduced to the workings of a single “subject”; but such a unity, let alone its value, must be demonstrated, not assumed. Though he cites Frantz Fanon, Bhabha completely ignored Fanon’s definition of the conqueror/native relation as a “Manichean” struggle—a definition that is not a fanciful metaphoric caricature but an accurate representation of a profound conflict.3 1. M. M. Mahood, The Colonial Encounter: A Reading of Six Novels , pp. 170, 171; and see p. 3. As many other studies demonstrate, the emotional innocence and the distance of the six writers whom Mahood has chosen—Joseph Conrad, E. M. Forster, Graham Greene, Chinua Achebe, R. K. Narayan, and V. S. Naipaul—are, at best, highly debatable.2. Homi K. Bhabha, “The Other Question—The Stereotype and Colonial Discourse,” Screen 24 : 25, 19.3. Frantz Fanon, The Wretched of the Earth, trans. Constance Farrington , p. 41. Abdul R. JanMohamed, assistant professor of English at the University of California, Berkeley, is the author of Manichean Aesthetics: The Politics of Literature in Colonial Africa. He is a founding member and associate editor of Cultural Critique and is currently working on a study of Richard Wright. (shrink)

Criticism of Nurcholish Majid's thoughts on Islamic reform.

Israel is a country of many cultures and languages and of several religions. The majority of the population adheres to the Jewish religion. The Moslem and the Christian religions come next in size, in that order. Similarly to many other countries in the region, religion fills a more central role in the public sphere of Israel than in most Western countries. It also influences the private sphere immensely, as for example in the matter of marriages and funerals which in most (...) cases are conducted by state employees who have been appointed by the religious establishments of each of the official religions. We are thus discussing religion in a context where it matters highly. Power, welfare and the very right to reside in the country are connected with religion. Symbols of statehood and collective identity are lent from religious texts, objects and rituals. The symbol of the state, the seven-armed golden candelabra, suggests the memory of the temples of Solomon and Herod where a similar one was standing. (shrink)

Farabi defines “Ilm al-Hiyal” in Ihsa al-Ulum as “knowing a way by which, human can adjust all of the concepts that have been proved in mathematics with verification to exotic objects, and helps their states in exotic objects to be carried”. He believes this will be recognized and be attained by craft. This was the common view in Islamic wisdom and philosophy in third and fourth Hijra centuries. Researchers believe that the unique emphasis on parallelism between theoretical science and practical (...) work is an important feature of Baghdad school and affected Islamic visual culture. Baghdad school had been affected by translation. In this way, Ikhwan-al-Safa, whom wrote the first encyclopedia of science in Islamic culture, had a very efficient role. They devised geometry into intellectual and sensual ones in the second part of their book, al-Rasa-el, and considered intellectual geometry as one of the middle philosophy and recognition and understanding factor for meaning of sensual geometry evidences. They insisted on basic situation of intellectual geometry in guidance of whom, want to learn intellectual things from sensual ones. They knew intellectual geometry as the factor for requiring skill in scientific crafts, and sensual geometry as the factor of practical crafts, and made a vast relation between them. They also defined end of intellectual geometry understanding the base of all sciences and the main factor of wise, essence of self. Important feature of Ikhwan-al-Safa’s wisdom is omitting the gap between theory and practice, making a vast relation between them, which affected the meaning of crafts in Islamic culture, and rendered a spiritual feature to crafts and arts. It seems this relation has created the concept of traditional arts, and integrating wisdom and crafts in Iranian-Islamic culture constructed all of the Fotowat-Nam e. This article reviews the concept, which affiliates theory and practice in third and fourth centuries and has a deep effect on recognition of art and craft in Islamic culture. (shrink)

Unifying the Universe: The Physics of Heaven and Earth provides a solid background in basic physics. With a humanistic perspective, it shows how science is significant for more than its technological consequences. The book includes clear and well-planned links to the arts and philosophies of relevant historical periods to bring science and the humanities together.

_New research on broader determinants of health has culminated into the new paradigm of social determinants of health. The fundamental view that underlies this new paradigm is that socioeconomic and political contexts in which people live have significant bearing upon their health and well-being. Unlike a wealth of research on socioeconomic determinants, few studies have focused on the role of political factors. Some of these studies examine the role of political determinants on health through their mediation with the labour environments (...) and systems of welfare state. A few others study the relationship between polity regimes and population health more directly. However, none of them has a focus on women's health. This study explores the interactions, both direct and indirect, between democracy and women's health. In doing so, it identifies some of the main health vulnerabilities for women and explains, through a conceptual model, how democracy and respect for human rights interacts with women's health._. (shrink)

Significant improvements in human rights and democracy have been made since the adoption of the Universal Declaration of Human Rights by the United Nations in 1948. Yet, human rights, especially women's rights, are still being violated in many parts of the developing world. The adverse effects of such violations on women's and children's health are well known, but they are rarely measured. This study uses cross-national data from over 145 countries to estimate the impact of democracy and respect for human (...) rights on various measures of women's health while controlling for confounding socio-economic factors such as income, education, fertility and healthcare. It finds that democracy and regards for human rights contribute positively to women's health outcomes, as do socio-economic variables. (shrink)

This article deals with the Islamic legal reasoning behind the designation of Islamic religious leaders (kiai) in Madura as mustahiq zakat, highlighting the negotiation between fiqh, socio-political dynamics, and cultural interests in Indonesia’s evolving Muslim society. The kiai play a central role in both religious and socio-political domains. This article explores the justification for their eligibility to receive zakat and their responses to this designation. Employing a qualitative approach, data were collected through participant observation, in-depth interviews, and document analysis. The (...) findings reveal that kiai have engaged in an internalization process by interpreting the category of fi sabilillah as a legal basis to include themselves as mustahiq zakat. Their interpretation is constructed through three strategies: externalization, objectification, and internalization. Furthermore, as holders of religious authority, kiai expand this interpretation to legitimize their right to zakat within a broader socio-religious framework. (shrink)

Speeches delivered in Tamil at various schools in Tamil Nadu, during 2010-2015, by A.P.J. Abdul Kalam, 1931-2015, former President of India.