S Saeed

Artificial Intelligence (AI) is transforming public health, presenting both opportunities and ethical and legal challenges. This study adopts an interdisciplinary approach, integrating legal doctrinal analysis, public health ethics, AI governance scholarship and a scoping review of international legal instruments to evaluate and operationalize three core pillars: ethical accountability, regulatory adaptability and transparency. Through a scoping review of treaties, regional regulations and policy frameworks, the study maps jurisdictional gaps and proposes an adaptive public law framework that addresses critical shortcomings in existing AI governance models, such as the WHO’s limited enforceability and the GDPR’s rigid data-sharing rules. The framework introduces scalable, region-specific regulations to enhance interoperability while respecting local governance needs. Its human-centric design, modular regulation and accountability mechanisms ensure adaptability across diverse legal, cultural and health system contexts. Informed by case studies and a thematic synthesis of global best practices, this framework offers policymakers and practitioners a structured yet flexible approach to balancing AI-driven innovation with ethical imperatives, promoting equitable public health outcomes.

Background: Experiencing moral distress is traumatic for nurses. Ignoring moral distress can lead to job dissatisfaction, improper handling in the care of patients, or even leaving the job. Thus, it is crucial to use valid and reliable instruments to measure moral distress. Objective: The purpose of this study was to determine the reliability and the validity of the Persian version of the Moral Distress Scale–Revised among a sample of Iranian nurses. Research design: In this methodological study, 310 nurses were recruited from all hospitals affiliated with the Qazvin University of Medical Sciences from February 2014 to April 2015. Data were collected using a demographic questionnaire and the Moral Distress Scale–Revised. The construct validity of the Moral Distress Scale–Revised was evaluated using principal component analysis and confirmatory factor analysis. Internal consistency reliability was assessed with Cronbach’s alpha. Ethical considerations: This study was approved by the Regional Committee of Medical Research Ethics. The ethical principles of voluntary participation, anonymity, and confidentiality were considered. Findings: The construct validity of the scale showed four factors with eigenvalues greater than one. The model had a good fit ( χ2(162) = 307.561, χ2/ df = 1.899, goodness-of-fit index =.904, comparative fit index =.927, incremental fit index =.929, and root mean square error of approximation (90% confidence interval) =.049 (.040–.057)) with all factor loadings greater than.5 and statistically significant. Cronbach’s alpha coefficients were.853,.686,.685, and.711for the four factors. Moreover, the model structure was invariant across different income groups. Discussion and conclusion: The Persian version of the Moral Distress Scale–Revised demonstrated suitable validity and reliability among nurses. The factor analysis also revealed that the Moral Distress Scale–Revised has a multidimensional structure. Regarding the proper psychometric characteristics, the validated scale can be used to further research about moral distress in this population.

«La reconstrucción del pensamiento religioso en el islam» es una obra fundamental del reformismo islámico de la primera mitad del siglo xx. Es quizás el primer gran intento dentro del mundo islámico de pensar a fondo y sin prejuicios los retos planteados por la modernidad occidental, y ello sin traicionar la propia tradición del islam y sus fuentes. El diálogo honesto con la filosofía, la psicología, la biología y la física occidentales ocupa buena parte de la obra, poniendo de relieve la sagacidad espiritual e intelectual de la tradición islámica. Iqbal tiende un puente entre esta tradición y el pensamiento de autores europeos como Bergson o Nietzsche. En este sentido, la obra es el producto de un proceso legítimo y auténtico de interfecundación de culturas. Mención aparte merece la conferencia sobre el principio del movimiento en la estructura del islam, auténtico tratado sobre la dimensión política del islam y una apología de la evolución permanente de la charia. Iqbal proporciona claves plenamente vigentes para la fundamentación de un islam abierto al cambio y comprometido con la igualdad, la solidaridad y la libertad. En su búsqueda de la plena realización del ser humano bajo la guía de la revelación coránica, Iqbal apuesta por un islam a la vez místico, secular y razonable.

Background: Moral distress is increasingly recognized as a problem affecting healthcare professionals, especially nurses. If not addressed, it may create job dissatisfaction, withdrawal from the moral dimensions of patient care, or even encourage one to leave the profession. Spiritual well-being is a concept which is considered when dealing with problems and stress relating to a variety of issues. Objective: This research aimed to examine the relationship between spiritual well-being and moral distress among a sample of Iranian nurses and also to study the determinant factors of moral distress and spiritual well-being in nurses. Research design: A cross-sectional, correlational design was employed to collect data from 193 nurses using the Spiritual Well-Being Scale and the Moral Distress Scale-Revised. Ethical considerations: This study was approved by the Regional Committee of Medical Research Ethics. The ethical principles of voluntary participation, anonymity, and confidentiality were considered. Findings: Mean scores of spiritual well-being and moral distress were 94.73 ± 15.89 and 109.56 ± 58.70, respectively. There was no significant correlation between spiritual well-being and moral distress ( r = −.053, p =.462). Marital status and job satisfaction were found to be independent predictors of spiritual well-being. However, gender and educational levels were found to be independent predictors for moral distress. Age, working in rotation shifts, and a tendency to leave the current job also became significant after adjusting other factors for moral distress. Discussion and conclusion: This study could not support the relationship between spiritual well-being and moral distress. However, the results showed that moral distress is related to many elements including individual ideals and differences as well as organizational factors. Informing nurses about moral distress and its consequences, establishing periodic consultations, and making some organizational arrangement may play an important role in the identification and management of moral distress and spiritual well-being.

This paper undertakes a political sociology of religious sentiments by examining how social actors seek to make their religious sentiments legible and authoritative within structures of modern state governance. It argues that a central dimension of religious politics consists of struggles over constituting hegemonic and common sense religious sentiments through drawing on the secular powers of the modern state. This politics entails contestations over how citizens ought to feel, and how the state ought to authorize certain religious sentiments, with respect to socially resonant religious issues and events. Drawing on concrete historical episodes from colonial India and postcolonial Pakistan that allow a problematization of ‘religious sentiments of Muslims' in relation to the controversial religious views of the reformist Ahmadiyya movement, this paper further demonstrates the elasticity of the modern state to accommodate and embed a range of religious sensibilities, affects and emotive responses through legal arguments about public order.

The capacity to classify social groups legally is a central characteristic of modern states. Social groups, however, often resist the classificatory schemas of the state. This raises the following question: how do modern states exercise symbolic power in social fields beset by acute classification struggles? While existing scholarship has demonstrated that states exercise symbolic power, there has not been a concomitant effort to systematize and theorize the various strategies through which they do so. This article addresses this lacuna through examining classification struggles centered on a number of “heterodox” religious groups that have historically been perceived as deviant from mainstream religions. Specifically, it looks at Falun Gong in China, Mormons in the United States, and Baha’is in Egypt. The analysis draws attention to three strategies through which states exercise symbolic power: coercive classification, wherein the deviant group is forcibly fixed as such in law; juridical normalization, whereby the deviant group is allowed to enter the mainstream by shedding “problematic” ritual practices; and legal erasure, whereby the deviant group is kept out of the official classificatory system so that it becomes a legal non-entity. In summary, this article both identifies the religious field as a critical domain in which states of various ideological orientations exercise symbolic power and deploys this analysis to identify distinct strategies through which they do so.

The issue of the nature of the state is one of the most important issues in political philosophy, and any interpretation of it will follow an interpretation of government ends, ideal government, and the necessity to obey the government, political legitimacy and freedom in its own way. The present study, which is theoretical in terms of its fundamental content, applies the theoretical framework of Mouffe's radical democracy, and focuses on one of the prominent figures of the political philosophy of public law in the 20th century, and finally attempted to answer the main question of what is the ideal government the type and the nature of it in the political theology of Karl Schmitt? The results illustrate that the understanding and interpretation of the nature of the state as well as the desired government in Schmitt's political philosophy and political theology in the light of understanding the fundamental concepts in his thought such as political theology is political matter, rule friend/enemy/independent dictatorship, sovereignty, the concept of exception in criticism of European liberal parliamentary system, negative anthropology, adaptation of citizenship to political nationality, criticism of the concept of majority in liberal democracy. The results also state that Schmidt's ideal government is compatible with the identity-oriented type of radical democracy. The significance of the study dates back to the growing criticism of liberal democracy and the emergence of radical democratic governments, especially in Latin America.