Introduction: Why do so many people believe fake cyberspace news? What are the mechanisms underlying these misconceptions? Current research tests a possible answer to this question: previous encounters (being familiar) with false news. Because news are so easily spread in cyberspace, people see news in different contexts of cyberspace (such as Instagram, Telegram, Twitter, Facebook, etc. ), and this means that they see one news more than once. Method: The study included 1, 455 participants with that the mean and standard deviation of their age was 27. 10 and 3. 88, respectively, with a range of 18 to 39 years, and 631 of whom were male. The instrument of this study were 24 false news headlines. With a dependent true experimental design (or repeated measures), the participants were tested in a four-step experiment: • In the familiarizing phase, eight false news headlines were shown to the subjects and they were asked if they wanted to share the news with others. • In the assessment phase, sixteen false news headlines were shown to the subjects, that eight of them had been seen in the familiarizing phase and eight headlines were new, and the subjects were asked to rate the familiarity and accuracy of each news. • In the follow-up phase, twenty-four false news headlines were shown to the subjects, that eight of them had been seen in familiarizing phase and in assessment phase (i. e., twice), eight of them had been seen only in the evaluation phase (i. e., once), and eight headlines were new, and subjects were asked to rate the familiarity and accuracy of each news. Findings: Repeated measures ANOVA showed that the confrontation effect was significant, i. e., the familiarized news were rated more accurate than the non-familiarized news. Additionally, in the follow-up phase, repeated measures ANOVA showed that the effect of the confrontation was significant, so that were rated more familiar than once familiarized news and non-familiarized news. Results & Conclusion: The current study showed that the familiarized news were more believable than the new news. The impact of confrontation on believing the news not only lasted for ten days, but also increased with the second confrontation. The mechanism of illusory truth effect is that human beings seek the easiest way to judge the rightness /wrongness of propositions, and one of these easy ways is the processing fluency, i. e., the human beings easily believe whatever they easily understand, and being familiar with propositions helps to easily understand them.

  Introduction Previous research has highlighted the challenge listeners face in distinguishing between legitimate and non-native consonant sequences, presenting potential perceptual illusions (Berent, et al., 2007; Dupoux, et al., 1999). Some researchers argue that the difficulty in discerning these pairs stems from a perceptual illusion induced by the phonological system, hindering the accurate perception of phono-tactically illegal consonant clusters in the L1. The relationship between speech perception and loanword adaptations has been extensively explored through experimental research and theoretical debates (Guevara-Rukoz, et al., 2021). Across various languages, listeners tend to perceive illusory vowels inserted between consonant clusters prohibited in their native language (Dupoux, et al., 1999). Notably, listeners may perceive non-existent illusory vowels when exposed to non-native consonant clusters (Dupoux, et al., 1999). In this paper, we aim to show that this illusory vowel perception occurs in Persian as well.   Materials and methods Sixty-one monolingual or quasi-monolingual Persian speakers (age: 18-40), who had zero or low proficiency in a foreign language with legal consonant clusters, were recruited to participate online in the first and second perception experiment (31 participants for the identification task, and 30 participants for the discrimination task). None of the participants reported any hearing or articulation disorders. The stimuli for the identification task had the structure C1C2V1C3, C1C2V1C3, and fillers were presented in two forms V1C1C2V2C3 and C1VC2V1C3. None of the stimuli were words in either Farsi, French, or English. English was included because most Iranians learn English at school, and even with the lowest language proficiency, they have some knowledge of English (this also applies to the discrimination task). The stimuli were natural recordings produced by a native speaker of French. This speaker was selected to avoid any overlap with the participants’ native or familiar dialects and to ensure accurate pronunciation of the non-words. Participants were tested individually in a soundproof room. In each trial, they heard a stimulus and were asked to identify the vowel between the two consonants, if any. A Persian transcription of the item was provided on screen. Participants were informed that the stimuli were non-words with no meaning, and they were instructed to choose the option that best matched how they would write down the word they heard, including the short vowels. There were seven options for each question. These options were written based on no vowel [Ø] (the natural consonant cluster), or there are Farsi vowels in the form of C1VC2 from the list [e, a, i, o, u, ɑ]. The stimuli were concatenated in random order for each participant. In the discrimination task, the filler and the target non-word were in the ABX form; X was like one of them (A or B as the target word and the filler). Participants were tested individually in a quiet room. At each trial, they heard three stimuli and were asked to choose the first option if the third non-word was like the first one and the second option if it was like the second one. The stimuli were concatenated in random order, and in each question, the order of the non-words was random (ABB or ABA) with an ISI of 500 Ms.   Results and discussion Research Question: Do Persian monolingual native speakers perceive an illusory vowel in consonant clusters, and if so, which vowel do they perceive?   Table 1. Examination of differences in the frequency of perceived vowels in consonant clusters in the sample group and the hypothetical population for the identification task.   Frequency Mean Standard  eviation Standard Error Mean t-value Degrees of Freedom Two-tailed Significance Level Sample Group 31 70.68 30.49 5.48 4.037 30 0.008   The t-value (t = 4.037) and the significance level (p = 0.008) indicate that the observed difference between the mean frequency of perceived vowels in the sample group and the hypothetical population mean is statistically significant. Since the mean in the sample group (70.68) is greater than the hypothetical population mean (65), it can be concluded that both male and female participants perceived vowels in consonant clusters, and the frequency of heard vowels in the sample group is significantly higher than in the hypothetical population (see Table 1).   Table 2. One-sample t-test for perceived vowels in consonant clusters in discrimination task   Frequency Mean Standard Deviation Standard Error Mean t-value Degrees of Freedom Two-tailed Significance  Level Sample Group 30 38.17 4.93 90/0 2.405 29 0.023 The t-value (t = 2.405) and the significance level (p = 0.023) indicate that the observed difference between the mean frequency of perceived vowels in the sample group and the hypothetical population mean is significant. It can be concluded that both male and female participants heard vowels in consonant clusters, and the frequency of heard vowels in the sample group was significantly higher than in the hypothetical population (see Table 2). Research Question: Where do Persian monolingual native speakers perceive the illusory vowel?   Table 3. One-way ANOVA test for assessing the differences in vowel perception frequency across different consonant clusters. Significance Level (p-value) Variance Test Statistic (F) Mean Squares Degrees of Freedom (df) Sum of Squares Category 0.000 83.127 13514.057 2 27028.115 Between Groups     162.572 88 14306.325 Within Groups       90 41334.440 Total   Table 3 shows a significance level of 0.000. Since this is below the conventional threshold of 0.05, it can be inferred that there is a statistically significant difference in the frequency of heard vowels among initial, medial, and final consonant clusters. Considering that the mean frequency of perceived vowels in the initial cluster is higher, it can be concluded that the highest frequency of perceived vowels is in the initial consonant cluster, followed by the medial cluster. However, the mean frequency of perceptual vowels in the final cluster is close to zero, indicating a noticeable difference compared to the initial and medial clusters. This suggests that in the final consonant cluster, either no vowels are heard, or they are heard to a minimal extent, possibly due to chance or other errors. Research Question: Which cluster has a higher illusory perception?     Table 4. Summary of Friedman rank test calculations Sample  Size Chi-Square (χ²) Degrees of  Freedom (DF) Significance  Level (Sig) 30 115.234 24 0.000         Table 4 presents the results of the Friedman test, including sample size, Chi-Square value, degrees of freedom, and significance level. The test yielded a Chi-Square value of 115.234, with 24 degrees of freedom, and a significance level of 0.000. Since the significance level is below 0.05, it can be concluded that the differences in mean ranks among perception frequencies in different clusters are statistically significant.   Conclusion In response to the research questions, we first examined whether Persian-speaking monolinguals perceive an illusory vowel in consonant clusters. We then investigated where the illusory vowel is mostly perceived (onset, middle, or coda). The results showed that Persian-speaking monolinguals perceive an illusory vowel in onset and medial consonant clusters. We also explored the types of consonant clusters in which participants perceived vowels and ranked them from highest to lowest frequency. The highest frequency was observed for the [gl-] initial cluster (rank 1), and the lowest in the final cluster [-str] (rank 25).

A narration in Al-Kafi issues the command of "Behtan" along with "Sab" and "Waqi'a" in the face of "Ahl al-Rib and Bid'at". This narration, which is called "Mubahateh", has become one of the most challenging topics among scholars, jurists and moralists. Calling blasphemy and the legal-moral sanctity of blasphemy has caused the thinkers under this narrative to hesitate about the concept of "blasphemy" and the possibility or impossibility of applying it to heretics. In the conducted researches, most of the researchers, by accepting the basis of the applicative nature of ugliness in any situation, have tried to weaken the narrative or carry the meaning of ugliness on this category.This research, with analytical-critical method, while criticizing the previous writings about Mubahateh narration, examines documents, lexical concepts, the formation of hadith family and using semantic data, comprehensive analysis of Behtan and then the reason of the issuance of the said verdict based on the expression of the peak of individual degeneration and The depth of corruption created by the innovators in the religious community has been discussed. From the sum of the various evidences, it is concluded that this narration introduces Behtan as one of the strategies for dealing with heretics and skeptics.

< p >One of the important jurisprudential-legal issues is the explanation of the intention of the legislator of the function of the no-hardship rule, because this principle is appearing in the absence of difficulty associated with the domain of religious duties, while performing any duty is somehow difficult for religiously competent person. Therefore, it should be seen whether the executive hardness of the duties is eliminated. In such a case, due to its negating role, the obligation of performing most of religious duties or the illusory hardship of the competent person at the time of performing the duty is eliminated. So, it functions as a guide for both the jurist and the competent person and as an encouraging element for the competent person. While analyzing the views related to no-hardship rule and its problems, this article proves that by removing hardship it means removing illusory hardship. As a result, no-hardship rule plays the role of a guide for the jurist to deduce legal laws as well as the role of a guide and an encouraging element for the competent person.

Sadr-ol-Mote'allehin May Allah be Merciful to him paints two main images for the soul regarding the perception of partial illusory and Ṣ sensory (perceptual) forms: one is the active soul and the other is the capable soul. For each of the two theories, there is evidence in his works. The most important result of accepting the activity of the soul, according to the rule of “ the doer (producer) and the giver of the object, that does not lack it” , is the acceptance of the possession of forms by the soul in the rank before issuance (emanation) and activity. Such a conclusion leads us to a similar theory but more accurate in the field of soul perception, which is the mystical theory of soul development (unveiling). On the other hand, talking about the capability of the soul in relation to illusory and sensory forms leads us to have the power (potentiality) of the soul, its departure from the power to actuality in the process of perception consequently, the materiality of the human soul and also the materiality of sensory and illusory perceptions. The results which are inconsistent with some of Ṣ adra’ s other principles. Therefore, it seems that the first theory in partial perceptions is closer to the correct opinion and has more acceptable philosophical results.

Traumatic events are common but pathologic responses are relatively rare. Although, a number of literatures and philosophies throughout human history have conveyed the idea that there is a personal gain to be found in suffering, positive changes in the aftermath of trauma or posttraumatic growth (PTG) have recently elicited heightened attention by trauma researchers. At the same time, some difficulties encountered in clearly defining the processes associated with subjective feeling of growth following recovery, raise doubts concerning the real or illusory nature of PTG and its adaptive value. To clarify this ambiguity, in this paper, we review three main theoretical perspectives: functional-descriptive model, meta-theoretical person-centered perspective and bio-psycho-social-evolutionary view, then, we go on to discuss the debate of the real or illusory nature of PTG and to address critical aspects toward the related theories and researches.

This essay explains the meaning of knowledge and perception as well as different kinds and levels of them, moreover, illuminates sense perception from Avicenna, Surawardi and Mulla sadra’s point of view. Avicenna and Surawardi define knowledge and perception differently. But Mulla sadra criticized their explanations innovating in the definition of knowledge and perception. He believed the origin of knowledge and perception is Existence but not Essence. In Avicenna’s eye, knowledge and perception are divided into four main categories: 1: Sensory, 2: Imaginary, 3: Illusory, 4: Intellectual although Mulla sadra and Surawardi divided them into three categories. Having a closer look, surawardi inserted illusory knowledge in imaginary one, but Mulla sadra inserted it in intellectual knowledge.Avicenna regards sense knowledge as material one while it is regarded as abstract knowledge in Mulla sadra's eye. In fact, Mulla Sadra regards the created form by soul similar to the form of appearance as sense knowledge.

Scrutinizing philosophers' scripts centered upon love vis-à-vis beauty, I'm trying to sketch out a concrete as well as discrete conception. In working out the concept of beauty as being specified by perfection, Suhrawardi sounds to follow Avicenna. Applied to the Necessary Being, they both contend, true beauty is actually true of volitional actions, dispositions, and acquisitions serving to achieve final happiness. Avicenna compellingly speaks of a certain love as volitional love marked by perception include the following: sensible, imaginal, illusory, presumptive, and intellectual, due to which volitional love as well as beauty include sensible, imaginal, illusory, presumptive, and intellectual. The acme of volitional love, to Avicenna, is intellectual love including intellectual perception, below of which love goes by the name of animal love. Exemplifying intellectual love by the king of love as well as the Suleyman of love, Suhrawardi tends to follow the Avicennian conceptions, along which pictorially represents love and beauty in his esoteric treatises. As both argue, the way to beauty proves to be love thereby the way to true beauty is downright intellectual love.

Abstract In the field of anthropology, the issue of man’s nature and its tendency towards pleasure plays a pivotal role in human perfection. From Allameh Misbah Yazdi’s perspective, pleasure seeking has sensory, imaginary, intellectual, illusory, and spiritual dimensions each of which, in varying degrees, plays significant role in man’s perfection. Using descriptive-analytical method, this research studies the effect of these five dimensions of tendency on man’s perfection from Ayatullah Misbah’s perspective. In his view, the desire for sensual pleasure has two roles in the perfection of man: 1. Positive role which brings him peace; 2. Negative role which is an obstacle for flourishing man's superior pleasures. Imaginary pleasure is effective in Satan's domination over man and also plays a motivational role in human behavior. Tendency towards intellectual pleasure plays three roles: a motivational role in acquiring knowledge, a background role in preferring lofty pleasures, and a managerial role in guiding pleasures towards man’s perfection. Illusory pleasure is an effective factor in achieving spiritual vitality and perfection but it is also a cause of depriving the soul of enjoying peace. Finally, spiritual pleasure plays motivation and management roles in achieving perfection. On the one hand, it is the strongest motivation for achieving perfection and, on the other hand, it manages pleasures for the realization of the capacities of lofty pleasures.