متن کامل این مقاله در فکر بنیان نیست؛ مشخصات و چکیده را میبینید و متن کامل را میتوانید از طریق DOI در سایت ناشر بخوانید.صفحهی مقاله در سایت ناشر ↗
چکیده
Navigation service providers are shifting from functional tools toward intelligent agents with social roles and affective influence. Existing technology adoption research emphasizes cognitive and utilitarian dimensions, offering limited explanations of how AI develops from a tool into an affective partner during stressful commuting. This study proposes the Affective Human–AI Co-Flow (AHCF) model to explain how affective processes relate to navigation behavior through a sequence connecting AI Role Discourse, Affective Vulnerability Context, and Collaboration Fit with Affective Appraisal, Affective Regulation, and Affective Attachment. Using Amap’s “Gao Laoshi” AI agent as the empirical context, we collected data from 280 commuters and tested the model through structural equation modeling (SEM), artificial neural networks (ANN), and multi-group analysis (MGA). Collaboration Fit emerged as a key gateway in the affective sequence. After its inclusion, the direct effects of AI Role Discourse and Affective Vulnerability Context on Affective Appraisal became marginally significant or nonsignificant. Affective Appraisal was strongly coupled with Affective Regulation, which had significant positive structural relationships with both Behavioral Response and Affective Attachment. Differences in predictive rankings and group comparisons further indicated that AI’s affective influence varies with role perceptions, contextual pressure, and usage experience. AHCF thus reconceptualizes technology adoption as an affective co-flow process characterized by gating, amplification, and shifts across user groups. It provides a theoretical framework for understanding AI’s development from a functional navigation tool into a relational collaborator and offers emotion-centered implications for AI navigation and intelligent mobility.
چکیده به فارسی
ارائهدهندگان خدمات ناوبری در حال گذار از ابزارهای کارکردی به سوی عاملهای هوشمندی با نقشهای اجتماعی و تأثیر عاطفی هستند. پژوهشهای موجود در حوزه پذیرش فناوری عمدتاً بر ابعاد شناختی و سودمندی تأکید دارند و توضیحات محدودی درباره چگونگی تبدیل هوش مصنوعی از یک ابزار به یک شریک عاطفی در شرایط استرسزای رفتوآمد ارائه میدهند. این مطالعه مدل همجریان عاطفی انسان–هوش مصنوعی (Affective Human–AI Co-Flow یا AHCF) را برای تبیین نحوه ارتباط فرایندهای عاطفی با رفتار ناوبری از طریق توالیای که گفتمان نقش هوش مصنوعی، زمینه آسیبپذیری عاطفی و تناسب همکاری را به ارزیابی عاطفی، تنظیم عاطفی و دلبستگی عاطفی پیوند میدهد، پیشنهاد میکند. با استفاده از عامل هوش مصنوعی «Gao Laoshi» در نرمافزار Amap به عنوان زمینه تجربی، دادههای ۲۸۰ رفتوآمدکننده گردآوری و مدل با استفاده از مدلسازی معادلات ساختاری (SEM)، شبکههای عصبی مصنوعی (ANN) و تحلیل چندگروهی (MGA) آزمون شد. تناسب همکاری به عنوان دروازه کلیدی در توالی عاطفی ظاهر شد. پس از وارد کردن این متغیر، اثرات مستقیم گفتمان نقش هوش مصنوعی و زمینه آسیبپذیری عاطفی بر ارزیابی عاطفی به طور حاشیهای معنادار یا نامعناد شد. ارزیابی عاطفی با تنظیم عاطفی پیوند قوی داشت و تنظیم عاطفی با هر دو پاسخ رفتاری و دلبستگی عاطفی روابط ساختاری مثبت معناداری نشان داد. تفاوتها در رتبهبندیهای پیشبینی و مقایسههای گروهی نشان داد که تأثیر عاطفی هوش مصنوعی با برداشت از نقش، فشار زمینهای و تجربه استفاده متفاوت است. مدل AHCF فرایند پذیرش فناوری را به عنوان یک همجریان عاطفی با ویژگیهای دروازهبانی، تقویت و تغییر در میان گروههای کاربری بازتعریف میکند و چارچوب نظری برای درک تحول هوش مصنوعی از یک ابزار ناوبری کارکردی به یک همکار رابطهای ارائه میدهد و دلالتهای مبتنی بر هیجان برای ناوبری هوش مصنوعی و تحرک هوشمند عرضه میکند.
ترجمهی خودکار برای آشنایی سریع؛ برای نقل و ارجاع، متن اصلی ملاک است.
Xie, G., Bao, Q., Chen, Y., Fu, Q., Jia, F., & You, F. (2026). The affective Human–AI Co-Flow model: an interaction design study of commuter behavior in AI navigation. Travel Behaviour and Society, 46, 101419. https://doi.org/10.1016/j.tbs.2026.101419
با احترام و بدون توهین، تحقیر، برچسبزنی یا حملهی شخصی با دیگران گفتگو کنید.
از نوشتن هرگونه اطلاعات هویتی یا قابلشناسایی مراجعان، بیماران یا اشخاص ثالث، از جمله نام، شمارهی تماس، تصویر، نشانی، محل کار یا جزئیات منحصربهفرد پرونده خودداری کنید.
اگر دربارهی یک تجربهی بالینی سؤال میکنید، اطلاعات را تا حد ممکن بینام و کلی بیان کنید تا امکان شناسایی فرد وجود نداشته باشد.
این بخش برای یادگیری و گفتوگوی علمی است و جایگزین ارزیابی، تشخیص، مشاوره یا رواندرمانی شخصی نیست.
در شرایط بحران یا خطر آسیب به خود یا دیگران، به این بخش اتکا نکنید و برای دریافت کمک فوری با اورژانس اجتماعی ۱۲۳ یا صدای مشاور بهزیستی ۱۴۸۰ تماس بگیرید.
انتشار تبلیغات، معرفی خدمات شخصی، شمارهی تلفن، شناسهی شبکههای اجتماعی، پیوند تبلیغاتی یا درخواست جذب مراجع در این بخش مجاز نیست.
در بیان ادعاهای علمی، بهویژه دربارهی اثربخشی درمانها، تشخیص یا یافتههای پژوهشی، تا حد امکان نام منبع معتبر، مقاله یا راهنمای علمی را ذکر کنید.
از ارائهی تشخیص قطعی، تجویز درمان یا دارو و توصیههای بالینی شخصی به سایر کاربران خودداری کنید.
پاسخهایی که کارشناسان فکر بنیان میدهند با برچسب «پاسخ فکر بنیان» یا «کارشناس فکر بنیان» نمایش داده میشوند و سایر نوشتهها بیانگر نظر کاربران هستند.
گزارش نوشتهی نامناسب: اگر نوشتهای حاوی نقض محرمانگی، محتوای آسیبزا، توهین، تبلیغ یا تخلف از این قوانین است، گزینهی «گزارش» را انتخاب کنید تا تیم سایت بررسی کند.
Background: Awareness of youth-friendly sexual and reproductive health services (YFSRHS) is an important starting point for enabling young people to identify and seek appropriate sexual and reproductive health information and care. However, awareness of these services may vary across settings, including higher education institutions. Objective: To determine the level of awareness of YFSRHS among undergraduate students at Saint Augustine University of Tanzania (SAUT), Malimbe Campus. Methods: A quantitative descriptive cross-sectional study was conducted among undergraduate students at SAUT Malimbe Campus. Data were collected using a structured, self-administered questionnaire. Of 109 questionnaires distributed, 108 completed questionnaires were included in the analysis. Descriptive statistics were used to summarize students’ awareness and reported sources of information. Results: Of the 108 respondents, 96 (88.9%) reported having heard of YFSRHS, while 12 (11.1%) had not. Social media was the most frequently reported source of information (44.0%), followed by friends or peers (41.0%) and health facilities (36.0%). University programmes and posters or advertisements were reported less frequently. Conclusion: Most respondents had heard of YFSRHS, with social media and peer networks serving as prominent information channels. Strengthening accurate information through these channels, alongside university-based communication, may help address the awareness gap among students who remain unreached.
Islamic civilization is one of the major civilizations that has significantly contributed to the development of science and education worldwide. During its golden age, it established educational institutions, fostered scholarly traditions, and produced influential scholars whose ideas continue to shape modern knowledge in the digital era. This article examines the relevance of Islamic civilizational values to the development of modern education through qualitative library research using thematic content analysis. The findings show that Islamic education was distinguished by four interrelated values, namely a strong culture of literacy, the integration of religious and general knowledge, an emphasis on moral formation (akhlak), and openness to knowledge from other civilizations, which together enabled scholars to advance science while upholding ethical and social responsibility. These values are highly relevant to addressing contemporary educational challenges, including declining critical literacy, uncritical dependence on digital technology and artificial intelligence, and the ongoing crisis of learners’ character. These values can inform the development of a modern educational system that integrates critical thinking, digital literacy, character education, and lifelong learning while maintaining moral and social responsibility.
Religious education is often expected to promote tolerance, but respect for religious difference does not necessarily ensure accurate understanding of religious others. This study examines how religious education policies in Indonesia and England emphasize different forms of cognitive tolerance. Using qualitative document analysis and comparative policy analysis, the study analyzes selected legal, curricular, and pedagogical documents through four components: Knowledge of Religious Others, Recognition of Internal Diversity, Critical Reflection, and Understanding Commonalities and Differences. Indonesian policy gives greater relative emphasis to understanding commonalities and differences within religion-specific formation, social harmony, and responsible citizenship. English policy gives greater emphasis to critical reflection and knowledge of religious and non-religious worldviews through shared enquiry. Recognition of Internal Diversity appears in similar proportions in both datasets, but it serves different curricular functions. The findings show differently configured pathways toward cognitive tolerance, combining the same cognitive components with different relative emphases and curricular purposes.
Although physical activity enjoyment is associated with athletes’ psychological outcomes, the mechanisms underlying its relationship with mental well-being remain unclear. This study examined the mediating role of loneliness among athletes. A correlational survey design was employed. The participants consisted of 350 athletes selected through criterion sampling, including 178 females (Mage= 20.58 ± 1.99) and 172 males (Mage= 21.91 ± 4.88). Data were collected using the Physical Activity Enjoyment Scale, UCLA Loneliness Scale–Short Form, and Warwick-Edinburgh Mental Well-Being Scale. Pearson correlation analysis and PROCESS Macro Model 4 mediation analysis were conducted, and indirect effects were tested using 5,000 bootstrap samples. Physical activity enjoyment was positively associated with mental well-being (r= .586, p< .01) and negatively associated with loneliness (a= −.196, p< .01). Loneliness was negatively associated with mental well-being (b= −.447, p< .01). The mediation analysis revealed a significant indirect effect of physical activity enjoyment on mental well-being through loneliness (indirect effect= .088, 95% CI [.026, .147]). These findings indicate that enjoyment of physical activity contributes to athletes’ mental well-being and that loneliness partially explains this relationship. The results emphasize the importance of considering social connectedness and psychological experiences in understanding athletes’ well-being.
This study examines adult romantic attachment among university students, focusing on attachment anxiety and attachment avoidance. A quantitative, descriptive, cross-sectional design was used, involving 50 students aged 18 to 28 years. Data were collected through an online questionnaire using the 12-item Experiences in Close Relationships?Short Form (ECR-S). The results showed moderate attachment anxiety (M = 3.78, SD = 1.03) and low-to-moderate attachment avoidance (M = 3.16, SD = 0.90). A weak positive correlation was observed between the two dimensions (r = .16, p = .264), but the relationship was not statistically significant. Exploratory analysis identified a statistically significant difference in attachment avoidance across years of study, while the observed gender difference in attachment anxiety was not statistically significant. These demographic findings require cautious interpretation because of the small subgroup sizes. Overall, participants reported greater concern about rejection than discomfort with emotional closeness. The findings support examining attachment anxiety and avoidance as distinct dimensions of romantic attachment. However, the small convenience sample, reliance on self-reported responses, and cross-sectional design limit the generalisability of the results. Further research involving larger and more diverse student populations is recommended to examine attachment patterns and their relationship with demographic and interpersonal factors.