T Ibrahim

The semiotic model that disregards the normative context represented by the protagonist examines how we can distinguish the three conceptions of heroism, namely hero, semi-hero, and anti-hero. What are the methodological criteria whereby we can follow the protagonist in the text from beginning to end? To answer them, this article tries to present a model made up of five stages/criteria which constitute a semiotic model by means of which the connection to heroism can be determined. These are: (1) motivation, (2) will, (3) ability, (4) execution, and (5) outcome. These stages can be logically classified into three categories: 1) Pre-action (the first three stages), 2) Action (the fourth stage), 3) Post-action (the fifth stage). The model proposed here suits all types of narrative and drama and all performance and film production arts.

Background The COVID-19 pandemic has placed an unprecedented burden on nurses who have been at the forefront of patient care. The continuous exposure to suffering, death, and overwhelming demands has the potential to lead to compassion fatigue, a state of emotional, physical, and cognitive exhaustion. Research aim The study aimed to explore and understand the phenomenon of compassion fatigue in nurses as the effect of the COVID-19 pandemic. Research design A constructivist grounded theory design was used. Participants and research context The research data were collected from 20 nurses who had been employed in pandemic clinics in Turkey for a minimum of 6 months. Data were collected using a two-step approach: purposeful sample selection followed by theoretical sample selection. Individual interviews were conducted via an online platform with participants who consented to participate in the study from January 16th to April 28th, 2022. The collected data underwent initial, focused, and theoretical coding for analysis. The research findings were reported following the Consolidated Criteria for Reporting Qualitative Research guidelines. Ethical considerations Ethical approval for the study was received from Non-Interventional Clinical Research Ethics Committee. The study was conducted following the Declaration of Helsinki. Findings The study identified a core category, namely the desire to provide the best care, which was accompanied by five main categories: causes, symptoms, consequences, coping methods, and the benefits of coping methods. Conclusion During the pandemic process, nurses have experienced compassion fatigue due to various factors and have seen its symptoms. Nurses have developed various coping mechanisms individually. However, they have not indicated any institutional-level support. It has become necessary to plan nurse-centered comprehensive interventions that will reduce compassion fatigue.

The article highlights one of the most important aspects of the modernizing potential of Falsafa (hellenizing philosophy of classical Islam), associated with the significance of the soteriological concept developed within its framework for the soteriological concept that began in the 19th century reconstruction of theological discourse. On the example of the activity of Jamaladdin al-Afghani (d. 1897), Muhammad Abduh (d. 1905), Rashid Rida (d. 1935) and other reformers, it is shown how thinkers inspired by the ideals of scientific rationality and socio-cultural progress overcame the eschatologism of traditional theology, applying to the intellectualistically and presentistically oriented soteriological teachings of the Muslim peripatetics, primarily Ibn Sina (Avicenna; d. 1037) and Ibn Rushd (Averroes; d. 1198). In fact, denying the normativity of hadiths (reports of proper prophetic sayings) as a source of creed-aqida, modernists exclude from the traditional list of obligatory dogmas all principles based on hadiths, including traditions on the nearness of the end of the world and the signs that precede it. The article pays special attention to the reformist rehabilitation of Falsafa’s theses, previously qualified as heterodox: the immateriality of the soul, the unresuscitatability of the earthly body, the otherness of the otherworldly corporeality, the intellectual-imaginative nature of the afterlife, the universality of final salvation (apokatastasis).