Ce qui passionne Proust, dès son jeune âge, c’est le spectacle. Cette ferveur se projette également dans la plupart de ses écrits: les rubriques de théâtre, de music-hall qu’il tient, à ses débuts, dans les petites revues; puis vers la fin de sa carrière littéraire dans A la recherche du temps perdu, l’enthousiasme et la passion de l’art dramatique accompagnent partout Proust. Aussi son roman magistral débute-t-il par le goût du jeune héros pour le spectacle et se clôt sur l’évocation comique du «bal des têtes» avant que ne tombe le rideau. Notre objectif dans cet article est non seulement d’examiner l’aspect comique de A la recherche du temps perdu et de rappeler que sa lecture est l’une des plus divertissantes qui soit, mais surtout de savoir à quels procédés Proust recourt pour égayer son roman: les procédés de la comédie dite «traditionnelle» comme le comique de geste, de situation et de mots, que nous signalerons, se placent au centre de son oeuvre et créent de véritables scènes de théâtre.

Artists resort to various methods to transform the status of artistic reality. This transformation brings about a metamorphosis in art, which, in turn, leads to a shift in the artist's own position. This approach enables the artist to observe their works and influence contemporary society, with this influence sometimes transcending boundaries and even different periods, evolving from one style to another. One such artist is Marcel Duchamp, a 20th-century French painter. A key component of Duchamp's mindset in altering the status of art and reality is the rejection of taste, understood as the repetition of what is already accepted, because, in his view, taste is habit. When something is repeated enough, it becomes taste. This article, using a library research method, examines some of Marcel Duchamp's works and evaluates and analyzes the mental components and actions of the artist to understand how his approach influenced contemporary society. The process of Duchamp's influence and its relationship with society led to the formation of a new movement in contemporary society that aligns with the characteristics of postmodernism.Research Objectives:To examine Marcel Duchamp's works and evaluate and analyze the mental components of his approach.To explore the transformation of artistic reality through the artist (Marcel Duchamp or Rose Sélavy).Research Questions:What are the components of transforming artistic reality through the artist?How does this transformation, which leads to a metamorphosis in art, operate in society?

Among different concepts represented in literature, there is no doubt that the concept of "love" is one of the most attractive and at the same time a challenging subject expressed in various forms. In" Swan love" Marcel Proust analyses "love" and its effects on the human psyche. According to his opinion, love entangles human beings and cannot create a spiritual relation among them. In this idea then, the theme of love is only suffering in isolation, a lonely relation that is futile and based on "lie". By representing a new image of the concept of love, Proust believes that it is a trivial misunderstanding which begins with doubts, restlessness and instability and terminates with the feeling of tiredness and annoyance. This article studies the linguistic structure of Proust's masterpiece and analysis his view about "love".

Gabriel Marcel is a contemporary French philosopher, musician, and playwright. There is a close relationship between his philosophical and artistic works. It can even be said that reading his dramas provides a ground for understanding his philosophical concepts. One of the favorite philosophical themes for Marcel is “ man” and his relationship with the other. Man is a unique subject, not an isolated one; he is not an Island. Through the history of philosophy, this man, the subject, and his relation to others has been an object of philosophical inquiries. From the cradle to the grave, there has been no time man has been absolutely alone. So his being is a being– through others and his existence implies the existence of others. This has been the gospel of contemporary existentialists, including Gabriel Marcel whose existentialism is basically theistic. In his view, the individual becomes aware of himself through social circumstances. Marcel developed the I-Thou relationship, which became an attempt to restore the fragmented and fallen dignity of the interpersonal relationship. Moreover, Marcel reflected upon certain experiences metaphysically implied in the I-Thou relationship. These form the foundations or basis of any authentic mode of interpersonal relationship. However, my relationship with others is determined by the type of relationship that exists between us. In other words, I, as a human being, can exist or act in one of the two ways: I can exist and relate lovingly and authentically with others, which Marcel calls the I-Thou relationship; or I can relate inauthentically to others-as I would relate to any object, tool, or instrument-which is the I– it (or he or she) relationship. Marcel's plays do not provide answers; rather, they do suggest paths for reflection, through which we might discover an authentic response to the challenge of the dramatic situation. The situations we witness in Marcel's plays often show us how relationships can go sour and become inauthentic. The story of the play affects us, because we recognize aspects of ourselves in the characters. What Marcel shows us in his plays (the comedies excepted) is the darker side of interpersonal relationships. There is always room for hope, but hope does not take away the suffering and pain people inflict on themselves and others. In his plays, Marcel shows great respect for what he calls human dignity. He does not judge, but simply shows us how people are, and, consequently, how we ourselves could be as well. Watching or reading a Marcel’ s play makes us feel slightly uncomfortable. What we see or read confronts us with ourselves and forces us to think about issues that have to do with relationships. In this paper, the way this issue has reflected in his drama, Dot the I, has been investigated.

This article is in line with the efforts of researchers who, in the last few years, have tried to eliminate the boundaries between cognitive and social sciences. Many researchers have investigated the classic works of sociology and anthropology in order to extract concepts which are useful in creating a common language between these two fields and help them in strengthening the foundations of new disciplines such as cognitive social science. Among these fundamental concepts is "Habitus", which is said to have been first proposed by the French anthropologist, Marcel Mauss and later developed in other social science traditions, especially in French anthropology. Relying on embodied cognition approach, which is one of the theories in cognitive science that emphasizes on the interaction between the Mind, Body, and Environment and by providing four interpretations of embodied cognition, the present research have studied, with a descriptive-analytical method, the concept of "Habitus" in the lecture "Body Techniques" by Mauss. The findings showed that Mauss's perception of Habitus as a "Total Social Fact" which has simultaneously the Psychological, Biological and the social aspects has a meaningful concordance with the interaction of the Mind, Body and Environment as a cognitive ecosystem in embodied cognition approach. Accordingly, the article claims that Habitus can be considered as one of the connecting concepts of cognitive sciences and social sciences and it can be used to establish and consolidate the foundations of cognitive social science as an emergent interdisciplinary field.Keywords: Body Techniques, Embodied Cognition, Habitus, Marcel Mass, Total Social Fact..  Introduction Aiming at gaining the intersection between sociology, anthropology, and cognitive science, and providing a basis for strengthening the foundations of interdisciplinary fields such as sociocognitive science, this research has tried to consider one of the significant concepts of sociology and anthropology in the light of an approach proposed in cognitive sciences. So, this article, in the light of the embodied cognition approach has studied "Habitus", as a concept proposed by Marcel Mauss in his lecture " Techniques of the Body", to show how Mauss’s concept of "Total Social Fact", emphasizes the necessity of paying simultaneous attention to the biological/physiological-psychological/mental-social/cultural aspects of social facts for a profound understanding of the social. The reason for choosing “Habitus” to achieve the goal of this study is that, according to Lizardo (2017: 68), this concept has the capacity to revive the links between mind and culture and strengthen an interdisciplinary view of the interaction between the biological (body), the psychological (mind), and the socio-cultural. To achieve this goal, the present article first discusses what the embodied cognition approach is and, during the Literature Review section, explains the relationship of this approach to existing interpretations of embodied cognition in social science researches. Finally, using a descriptive-analytical method, the article reinterprets Mauss’s concept of Habitus through the lens of four interpretations of embodied cognition approach.Literature Review Considering the research background of embodied cognition approach in social science researches, we can arrive at four different views of embodied cognition.embodiment of cultural meaningAccording to this view of embodiment, cultural meaning is fundamentally embodied. It means that, we can give meaning to our world in terms of the positions our bodies can take, such as our vertical position and our body movement in space (Lizardo, 2017: 76).embodiment of sociocultural activityAccording to this view, not only cultural meanings but also the activities we perform in our social and cultural environment are embodied. In other words, the forms and types of our activities in different contexts are by no means formed from nothing, but are in some way an extension of our perception of the body and its relationship to the environment.external embodiment of mindIn this interpretation, embodiment is an umbrella term for cognitive externalization of meaning and action. This view, which is more common in social studies of science and technology, includes studies of the interactions between embodied subjects and artifacts.embodiment of the collective unconsciousIn this interpretation, which is almost the opposite of (c), researchers believe that the body is a place for “internalization of the external”. In other words, not only does our embodied cognition affect the world, such as in tools , activities, and rituals, but the external environment also affects our minds.MethodologyRelying on embodied cognition approach, which is one of the theories in cognitive science that emphasizes on the interaction between the Mind, Body, and Environment and by providing four interpretations of embodied cognition, the present research have studied, with a descriptive-analytical method, Mauss’s concept of "Habitus" in the lecture " Techniques of the Body".Results By examining examples of habitus in Mauss's lecture, such as habitus of hunting, walking, digging, and swimming, based on the four interpretations of the embodied cognition, this article show how in each of these examples we can see the effect of mind, body, and environment on each other. Of course, this claim does not mean in any way that these three components are separate or have a cause and effect relationship with each other, but this relationship should be viewed as a dialectical relationship between these three components. However, findings show in this dialectical relationship between mind, body, and environment, one of components sometimes plays a more prominent role than the other two components. For example, in the case of magic in hunting, we can see how magic as an aspect of the cognitive unconscious (mind/ the psych) can help individuals to overcome their physical and environmental limitations; Or how technologies as a part of the environment (the social) contribute to mental processes (the psych). In short, it seems applying the theory of embodied cognition on the analysis of habitus helps us to study social facts in a framework within which the interaction between mind, body and environment take place.Conclusion The findings showed that Mauss's perception of Habitus as a "Total Social Fact" which has simultaneously the psychological, biological and the social aspects has a meaningful concordance with the interaction of the Mind, Body and Environment as a cognitive ecosystem in embodied cognition approach. Accordingly, this article claims that Habitus can be considered as one of the connecting concepts of cognitive sciences and social sciences and it can be used to establish and consolidate the foundations of cognitive social science as an emergent interdisciplinary field.  

Background & Objectives: Cardiovascular events are among the most common causes of mortality in patients with end stage renal disease. Caediac biomarkers such as troponins are very sensitive in diagnosing heart problems. Troponin I can be used to diagnose acute cardiovascular problems in hemodialysis patients.Methods: In -this descriptive-analytical and cross-sectional study the level of troponin I was measured in 39 hemodialysis patients using ELISA method and BUN, Cr and Hb level before hemodialysis. LVH and LVMI were determined by echocardiography. The data were analyzed using SPSS.Results: The patients were 52.92 years old on average. 26 patients were male and 13 female.The average of tropnin I was 0.78 µg/l. There was no meaningful relationship between troponin I and LVMI, age and sex. However, a significant relationship was found between the level of troponin I with EF and diastolic dysfunction (p=0.05).Conclusion: Troponin I can be regarded as an indicator of LV dysfunction.

Dr. Marcel Baltazard (1908–1971), French scientist and former director of Pasteur Institute of Iran, is known in the international arena due to his research on the control of infectious diseases such as plague, rabies, relapsing fever, leprosy, smallpox and tuberculosis. Dr. Baltazard also played a significant role in the launch of vaccination against tuberculosis, cholera and smallpox. Dr. Baltazard’s spent the first 13 years of academic life at Pasteur Institute of Casablanca, Morocco, and then 20 years at Pasteur Institute of Iran and over the last five years at Pasteur Institute of Paris.In this paper, the activities of this important and influential researcher in the field of health and medicine are addressed.

In this study the effects of concentration on tannin content, total anthocyanin content, total phenol content and antioxidant activity of cornelian cherry juice using conventional and microwave methods under various operational pressures (100, 38.5 and 12 kPa) were investigated. The final juice concentration of 42o Brix was achieved in 137, 125, and 93 minutes at 100, 38.5 and 12 kPa, respectively, by conventional heating. Applying microwave energy decreased required times to 115, 90, and 75 min. at 100, 38.5 and 12 kPa, respectively. Results showed that thermal treatment by microwave compared to conventional heating under low-pressure operation (12 kPa) caused less decrease in the phytochemical content (tannin content, total anthocyanin content, total phenol content and antioxidant activity) of cornelian cherry juice.

The evolution of artistic practices in the 20th century saw a profound transformation in the understanding of what constitutes art, largely influenced by the works of pioneering artists such as Marcel Duchamp. His radical ideas about art challenged conventional norms and contributed significantly to the avant-garde movement. The aim of the current research is to explain the concepts of artistic reality and its transformation in society from Duchamp’s perspective and its representation in the character of Rose Sélavy. The research methodology of the present study is analytical and qualitative, and it is considered development-oriented. The information is gathered through documentary and library methods, utilizing online resources and articles. Initially, the concept of artistic reality is examined and inferred using content analysis, and the works of Marcel Duchamp are analyzed in relation to the underlying concept. Furthermore, philosophical structural critiques of Duchamp’s famous works are investigated, and his fictional character is examined based on reports and critiques from critics. Finally, a general conclusion is presented. The findings shows The character of “Rose Sélavy” is often interpreted as a representation of rebellion against conventional artistic standards. Through the creation of this character in post-modernism approach, Duchamp aimed to subvert the established boundaries of art and remind viewers that art exists not only in objects and paintings but also within individual thought processes and perceptions.