By Roksana Bahramitash, Eric Hooglund
This publication examines gender and the dynamics of social swap in modern Iran, documenting the adjustments in women’s lives and exhibiting how girls have now develop into brokers of social swap instead of victims.
Bringing jointly the precise basic study of a few eminent students operating in Iran, this assortment offers designated views at the earlier decade in Iranian society. Chapters record and think about how varied Iranian teams and sessions are negotiating, resisting, and urgent for political and social swap, to discover the complexity of a society that frequently is portrayed in monolithic stereotypes within the overseas media. Thematically prepared sections discover discourses round gender and the influence of those discourses on girls; the gendered impression of academic, employment, communications, and cultural adjustments; altering gender attitudes one of the post-revolutionary new release of adlescent; and the methods financial adjustments were affecting ladies.
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Additional info for Gender in Contemporary Iran: Pushing the Boundaries
Example text
Asjar 8:345-46 Thus, Sadra, motivated by his religious reflections and insights, rigorously Motion (or change)1 is a self-evident phenomenon that we experience in our¬ selves and in natural things around us. ” Now, although this is a self-evident phenomenon, the proper understanding of its mechanism is not as evident as it appears. This is because understanding the mechanism of motion involves knowing to what extent motion affects the reality of the object. Does motion bring forth a substantial change that affects and transforms things’ realities from one sort to another, or does it affect only things’ properties or characteristics, whereas their realities remain stable?
8 Sadra did not concern himself with the logical problems of the definition of motion because for him the problem was not in the meaning of the concept of motion. Conceptually, the definitions of both Aristotle and Avicenna say something about motion; nevertheless, their definitions describe the process from the point of view of an external observer who would witness motion only after it has already occurred. According to Sadra, this reflection tells us nothing about the mechanism of motion, which is the real issue that we must \ r 56 Substantial motion investigate in order to understand motion.
He borrowed this idea from the Platonic tradition and defended it by articulating an argument that is based on the nature of self-knowledge. Avicenna maintained that the human soul is a separate substance because human beings have the capacity of self-knowledge without the intermediary of the senses. He explained this idea as follows: since to perceive something is to encompass its essence, when we perceive ourselves we must have encompassed the essences of ourselves. Now, this is either due to the presence of our essences to ourselves without a medium, or it is in virtue of an image that is identical to ourselves.