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یونگ نسبت به روان، رویکرد طبیعت­گرایانه اتخاذ می­کند و برای تبیین رؤیای صادقه نیز راه‌حل طبیعت‌گرایانه ارائه می­دهد. در نظر یونگ عمدتاً رؤیاها محتوی کهن­الگوها هستند که به عنوان موضوعات ناهشیار جمعی، همبسته با غرایز هستند؛ بنابراین رؤیا منشأ طبیعی دارد. او بر اساس نظریۀ یگانه‌انگاری‌خنثی، رؤیای صادقه را با مفهوم مقارنت همزمان بین ذهن و عین توضیح می­‏‏دهد. ما با توجه به آثار اصلی یونگ و با استفاده از روش تحلیلی− توصیفی رویکرد ناتورالیستی یونگ به روان و رؤیا را بررسی می­کنیم. نواقص کلی ناتورالیسم و ضعف تبیین ناتورالیستی یونگ از رؤیای صادقه، بیانگر ضرورت فراروی از روان­شناسی او خواهد بود. در نهایت مشخص می­شود که صرفاً دفاع پراگماتسیتی از ناتورالیسم ممکن است. پس چه بسا تبیین‌های متافیزیکی از روان و رؤیای صادقه در زمینه و پارادایم خود هم مورد دفاع پراگماتیستی قرار بگیرد و هم از معقولیت و توجیه­پذیری برخوردار باشد. از سوی دیگر یونگ با التزام به اصالت روان‌شناسی، اتقان معرفت بشری را متزلزل می­کند و بی­جهت روان­شناسی را در رأس سایر دانش­های بشری قرار می­دهد.

هدف پژوهش حاضر بررسی تأثیر آموزش حکمت‌های نهج‌البلاغه بر ابعاد سلامت عمومی در دانشجویان دانشگاه سمنان بود. در یک بررسی آزمایشی با پیش‌آزمون، پس‌آزمون و پی‌گیری با گروه کنترل، 61 نفر از این دانشجویان به طور تصادفی انتخاب و نیز به صورت تصادفی در گروه­های آزمایشی و کنترل گماشته شدند. شرکت‌کنندگان در سه مرحله پرسشنامه سلامت عمومی (GHQ-28) را تکمیل کردند و گروه‌های آزمایش ده جلسه آموزش مهارت‌های زندگی را هفته‌آی یک‌بار دریافت کردند. نتایج تحلیل واریانس با اندازه‌گیری مکرر نشان داد که آموزش حکمت‌های نهج‌البلاغه بطور معناداری باعث کاهش علایم نشانه‌های بدنی، اضطراب و بی‌خوابی، اختلال عملکرد اجتماعی و افسردگی در گروه‌های آزمایش در مقایسه با گروه‌های کنترل شده است (05/0>p). طبق نتایج این پژوهش، آموزش حکمت‌های نهج‌البلاغه به شیوه گروهی روش مؤثری برای برای بهبود ابعاد سلامت عمومی دانشجویان است.

This article deals with the imaginary and symbolic function of the psyche, and the Real as the main categories of Lacan's thought, which was achieved by the logical extension of Freud's psychoanalysis, and then, by using the Freudian-Lacanian conceptual network, the roots of formation of Plato's metaphysics will be considered. A requirement of Parmenides' philosophy is silence and the inevitable outcome of Heraclitus's becoming, is idle talk, and perhaps the death of Socrates is due to the disregard of the defenders of Parmenides to social issues and the baseless discourse of the defenders of Heraclitus. According to the Freudian-Lacanian interpretation, Parmenides' thought, which deals with the idea, corresponds to the symbolic function, and Heraclitus' orientation, which pays attention to sensory perceptions, is compatible with the imaginary function of the psyche. However according to the Platonic interpretation, absorption in unity is a static activity, and mere attention to multiplicity leads to baseless dynamics. Plato uses the generality and necessity of the idea to limit the representation of the object and transcends the violence hidden in the imaginary function by the truth-seeking spirit in the play of ideas. [ABSTRACT FROM AUTHOR]

This study compares Ahmad Ghazali and Jean-Luc Marion's thoughts about love using a descriptive-analytical method. Despite the differences between these two thinkers in terms of thought and time, the content of their thoughts is similar in some ways. In writing Savaneh al-Oshshaq, Ghazali uses the method of esoteric commentary to discover the mysteries of Sufi, and Marion uses Heidegger's phenomenology to explain the hidden angles of the love phenomenon. According to the fact that orientalists like Henry Corbin consider the method of phenomenology in the occident tradition to be in line with the esoteric commentary (Revelation of the Veiled or Kashf al-Mahjoub of Muslim mystics), the comparison of Marion's phenomenological approach and Ghazali's interpretation seems logical in a way. These two thinkers talk about the univocality of the concept of love and do not divide love into metaphorical and real aspects. Therefore, Ghazali and Marion consider love to have the same meaning, whether in human relationships or in connection with God. Marion's main goal is to refute the metaphysical dominance over theology and negate the conceptual and like idol attitude about God, and Ghazali interprets the lived experience of mystics, crosses the narrow fence of philosophical concepts, and uses the language of allegory and mystification to explain love. [ABSTRACT FROM AUTHOR]

Background: The vertical gastric plication technique leads to poor long-term outcomes and is associated with intolerable reflux, dysphagia, or weight gain in a high percentage of patients. Therefore, in this study, the therapeutic results of two methods with and without plication of the distal part of the stomach in gastric bypass surgery in patients with morbid obesity were compared. Methods: In this clinical trial randomized single-blind study, 40 patients with morbid obesity who were referred to one of the hospitals affiliated with Jundishapur University of Medical Sciences in Ahvaz during March 2020-February 2021, were randomly divided into two groups: with plication of the distal part of the stomach (n=20) and without plication of the distal part of the stomach (n=20) in Roux-en-Y gastric bypass surgery. Weight loss rate, complications related to surgery, outcomes and satisfaction of patient were noted and followed up for one year. Results: The mean percentage of weight loss at different times did not show a significant difference between the two groups (p>0.05). The length of hospitalization after surgery was significantly less in the distal gastric plication group (p=0.0001). During one year of follow-up, hypertension, diabetes, HLP, and reflux were well in the distal plication method but showed no significant difference (p>0.05). Satisfaction of the patients was more in the distal plication method and showed no significant difference (p>0.05). One year after the operation, the change of diet showed no significant difference in the two groups (p>0.05). Conclusion: It looks that using the laparoscopic distal gastric plication method is an effective and safe method and is associated with early ideal weight loss, reduction of complications, and increase in satisfaction of patients with BMI>=35 kg/m2. No need to use a foreign body, stapler or bandage and the possibility of re-operation are the advantages of this technique. [ABSTRACT FROM AUTHOR]