Education is a continually developing activity, it shapes the way an individual develops their attitudes, thoughts and behavior. Education is not just about being literate but it is an overall development of the person in every aspect of their lives. A society's educational system can be greatly linked to its culture as the culture that one is in have an affect on the type of curriculum the institutions will develop in order to cater to every individual of that particular culture. Education moulds and shapes a society and it is influenced by the culture of the particular country or society. The educational system acts as a point of reference for the society's needs and demands. The principles that dominate this article is culture and education are interrelated and interconnected. Every educational paradigm is influenced by the culture of the society in which it operates. This essay underlines the extensive connection between culture and education. As a result, the goal of this essay is to depict these features from a Philosophical-Psychological Approach.

در قرن بیست و یکم طیف وسیعی از نظام های حقوق بشری و نهادها و ارکان نظارتی آنها، برای اثبات عزم خویش جهت حمایت از حقوق بشرمعمولا با تاکید بر رویکردی درون گرا، در اجرای مکانیسم های خویش در دفاع از حقوق بشر هیچ کدام از دولتهای عضو را از صلاحیت نظارتی خویش استثنا نمی نمایند. سازمان همکاری اسلامی نیز به عنوان یک نهاد منطقه ای در سالهای اخیرگرایش خود به طرح ریزی مکانیسم های حداقلی برای حمایت از حقوق بشر در دولتهای اسلامی رانشان داده است. مقاله پیش رو با رویکردی توصیفی تحلیلی ضمن پرداختن به جهت گیری کلی سازمان در زمینه حقوق بشر، نارسایی ها و ضعف های سازمان در رصد نمودن وضعیت حقوق بشر در دولتهای عضو و موانع و چالشهای گرایش اخیر سازمان برای تبدیل شدن به یک رویه ثابت و مستقر را مورد بررسی قرار می دهد، تا مشخص گردد با وجود ارزیابی اولیه مثبت، رویه اخیر سازمان در واکنش به نقض های حقوق بشری، اما محدود بودن دایره شمول این رویه به تعداد معدودی از دولتها و رویکرد تبعیض آمیز سازمان در عدم واکنش به نقض های حقوق بشری دولتهای دیگر عضو هم جهت گیری سیاسی سازمان و هم نقصان عناصر تشکیل دهنده قاعده عرفی برای تثبیت این رویه را  جلوه می نماید.

Artifacts are ubiquitous and influential in our world, but their nature and existence are controversial. Several theories have been proposed to explain the ontology of artifacts. Drawing on Popper's theory of three worlds, this paper suggests a metaphysics for artifacts along the line of a critical rationalist (CR) Approach. This theory distinguishes between three realms of reality: the physical world (World 1), the mental world (World 2), and the world of objective knowledge (World 3). The paper argues that artifacts have different ontological components that correspond to these three realms, and that each component is real and causal. The paper shows how this perspective can account for the intentional and functional aspects of artifacts, as well as their dependence on plans that influence different realms of reality. The paper explains how this pluralistic ontology, compared to the rival theories, enables one to explain the relevant ontological problems of artifacts. The paper also explores how this proposal can lead to a research program encompassing a broader range of technologies, such as social artifacts. In sum, the paper suggests that Popper's three worlds theory provides a rich and comprehensive framework for understanding the metaphysics of artifacts.

Distributed Denial of Service (DDoS) attacks are among the primary concerns in internet security today. Machine learning can be exploited to detect such attacks. In this paper, a multi-layer perceptron model is proposed and implemented using deep machine learning to distinguish between malicious and normal traffic based on their behavioral patterns. The proposed model is trained and tested using the CICDDoS2019 dataset. To remove irrelevant and redundant data from the dataset and increase learning accuracy, feature selection is used to select and extract the most effective features that allow us to detect these attacks. Moreover, we use the grid search algorithm to acquire optimum values of the model’s hyperparameters among the parameters’ space. In addition, the sensitivity of accuracy of the model to variations of an input parameter is analyzed. Finally, the effectiveness of the presented model is validated in comparison with some state-of-the-art works.

The problem of personal identity among others may stem from the following question—what does be the person that you are, from one day to the next, necessarily consist of? The diachronic problem of personal identity raises question on the necessary and sufficient conditions for the identity of the person over time. The synchronic problem is grounded in the question of what features or traits characterize a given person at one time. To answer these questions, John Locke discarded the soul and the body as necessary and sufficient substances for personal identity over time. He accepted consciousness as the only criterion for personal identity; the only thing capable of remaining the same and preserving personal identity through change. Though Locke’s argument is somewhat clear and coherent but what remains vague and incoherent is embedded in the question—what exactly is consciousness? How and why should it be the basis or criterion for the determination of personal identity? Using the method of critical analysis, I argue that Locke’s choice of consciousness as the determinant of personal identity, though quite novel, is incoherent and vague. Secondly, Locke had already presumed and anticipated clearly though fallaciously the very thing he wishes to substantiate. I therefore conclude that Locke’s argument is just another way of trying to escape but inadvertently prolonging the difficulty of apparently articulating a distinction between the psychological Approach and physiological Approach to the problem of personal identity. However, in my submission, I propose the concept of the “other” as alternative Approach— a sort of an extrinsic-intrinsic Approach to the problem of personal identity.

در عصر ارتباط فرهنگ های متکثر با یک دیگر یکی از مسئولیت های فیلسوفان اخلاق جلوگیری از نزاع های اخلاقی است تا فرهنگ های مختلف، با به رسمیت شناختن یک دیگر و با تکیه بر اشتراکات بشری، روابطی اخلاقی و عدالت محورانه را در سراسر جهان نظریه پردازی کنند. در مراودات فرهنگیِ فراگیر ازطریق فضای مجازی، تبعیض های نژادی، قومی، و جنسیتی امنیت جهانی را به خطر خواهد انداخت؛ ازاین رو باید به نگرش های وحدت بخش اخلاقی اعم از دینی و غیر دینی اندیشید که مداراگر، بردبار، و اهل تعامل با دیگران هستند. در این مقاله، کتاب فلسفة اخلاق: رویکردی تکثرگرا به نظریة اخلاقی، اثر لارنس ام هینمان، در سه بخش جداگانه، تبیین، تحلیل، و نقادی شده است. دیدگاه علمی و غیرجانب دارانة نویسنده، روش منطقی وی در پاسخ به مسائل موردبحث، و نظام سؤالاتی که در پایان هر فصل اطلاعات خوانندگان را ارزیابی می کند از مزایایی است که نگارندة مقاله به دلیل وجود آن ها این کتاب را منبعی مناسب برای واحدهای دانشگاهیِ فلسفة اخلاق معرفی می کند و ترجمة این اثر را به فارسی پیش نهاد می کند.