I. Introduction and Background 1.1. Event Identification and Context The subject of this report is the proceedings and intellectual landscape presented at The Sixth International Congress of Islamic Humanities (ششمین کنگره بین‌المللی علوم انسانی اسلامی). This recurring international event serves as a critical platform for scholars dedicated to transforming and reconstructing human sciences based on Islamic tenets.

The Congress was officially held on [DUMMY 1: Insert the exact date (Day, Month, Year)] at [DUMMY 2: Insert the main venue and city]. The collective effort involved in organizing and publishing the proceedings highlights the commitment of dedicated academic and research institutions.

1.2. Institutional Framework and Publications The event operates under the auspices of the Permanent Secretariat of the International Congress of Islamic Humanities. The scientific coordination for the Sixth Congress was led by figures such as Ahmad Hosseini Yekta, who served as the Scientific Secretary.

The papers resulting from the Congress are published as specialized proceedings (مجموعه‌مقالات) by the Sadra Research Center for Islamic Humanities (انتشارات مرکز پژوهش‌های علوم انسانی اسلامی صدرا). These proceedings are organized into multiple volumes, each dedicated to a specific specialized commission—such as Islamic Art (Volume 13), Islamic Management (Volume 11), and Philosophy and Methodology (Volume 1). The compilation process for these volumes often involves dedicated editorial oversight, with the work of Seyyed Mahdi Mousavi frequently noted as the compiler (به کوشش) across many fields.

1.3. Overarching Objective: The Grand Project The Congress is situated within a broader intellectual movement aimed at achieving the New Islamic Civilization (تمدن نوین اسلامی). This civilizational effort requires the establishment of a robust foundation for Islamic Human Sciences.

The central goals pursued by the participating scholars across all commissions include:

Epistemological Transformation: The need to move beyond materialist, secular, and Western-centric epistemologies (e.g., positivism and naturalism) to facilitate the comprehensive production of religious knowledge (علم دینی). Theological Coherence: Developing methodologies that integrate revealed sources (نقل/Wahy), intellect (عقل), and empirical observation (تجربه) to ensure Islamic sciences possess both epistemic and practical validity. Addressing Global Challenges: Equipping the Islamic world with indigenous scientific and strategic capacity to engage with and influence current global and human issues. 1.4. Report Scope This report examines the intellectual contributions and structural advancements of the Sixth Congress by analyzing the diverse set of specialized proceeding volumes. The scope includes an overview of the Congress’s philosophical underpinnings, organizational structure, and key thematic areas that emerged from the specialized commissions, ranging from Philosophy and Methodology to Islamic Architecture and Urban Planning.

The Congress hosted [DUMMY 3: Insert number of submitted and accepted papers, and the number of attendees] participants, reflecting a wide range of academic and institutional affiliations among its contributing authors and jury members. The analysis focuses on how the Congress provided a comprehensive intellectual roadmap for advancing Islamic Human Sciences across crucial disciplines.

توجه: مطلب‌نماها (Dummy Text) که برای داده‌های ناموجود استفاده شده‌اند:

[DUMMY 1: Insert the exact date (Day, Month, Year)] [DUMMY 2: Insert the main venue and city] [DUMMY 3: Insert number of submitted and accepted papers, and the number of attendees]

II. Philosophical and Epistemological Foundations The work presented at the Sixth Congress operates under a fundamental project aimed at the epistemological transformation of human sciences, positioning itself in explicit opposition to the dominant Western theoretical and methodological paradigms. This section outlines the philosophical and methodological underpinnings guiding the research in Islamic Humanities, particularly focusing on the critique of naturalism and the necessity of incorporating revelation and metaphysics.

2.1. The Critique of Naturalism and Secular Epistemologies A central objective of the discourse on Islamic Humanities is challenging the philosophical roots of modern human sciences, which often stem from various forms of Naturalism. The critique focuses on two main dimensions of this paradigm:

Ontological Naturalism (Metaphysics): This perspective asserts that the universe is confined to spatiotemporal entities and the laws of nature, thereby excluding the existence of any supernatural or spiritual matters. Ontological Naturalism essentially denies anything beyond the physical realm (ماوراءالطبیعه), and is often equated with Materialism, holding that only matter and energy constitute fundamental reality.

Methodological Naturalism (Epistemology): This asserts that the scientific method is the exclusive and valid path to acquiring knowledge. The strongest interpretation of methodological naturalism often leads to Methodological Atheism/Materialism by denying the possibility of obtaining knowledge through non-empirical means, which is deemed insufficient for genuine empirical knowledge.

The papers argue that this reductionist worldview is inadequate for the study of human sciences. Naturalism fails to account for human free will and ignores final causality (علت غایی). Consequently, it imposes unnecessary limitations on the analysis of human behavior. Furthermore, the exclusion of religious and theological beliefs (Theological) in the pursuit of knowledge is seen as a major flaw. Scholars at the Congress contend that the reliance on philosophical naturalism is an unwarranted assumption that often results in the logical fallacy of petitio principii (مصادره به مطلوب).

The historical development of modern Western social sciences, marked by the Cartesian philosophical turn, is implicated in this fragmentation. Descartes’ method of doubt is seen as a “logical or theological Cartesian circle,” which led to the subjugation of the spiritual world (World I) to the thinking self (World II).

2.2. Foundational Islamic Epistemology and Worldview The goal of advancing Islamic Human Sciences requires establishing epistemological and ontological premises derived from the divine worldview.

• Primacy of the Unseen (Ghāyb): Islamic thought holds that science without reliance on foundational beliefs and values is not feasible. The explicit belief in the unseen world (جهان غیب) must serve as the basis for the methodology of the human sciences.

• The Role of Revelation: Knowledge production, particularly in disciplines like sociology, must rely on the comprehensive principles derived from the Quran and the Sunnah (Prophetic Tradition). This approach seeks to attain religious science (علم دینی).

• The Tripartite Method: The ideal methodology emphasizes integration, combining reason (عقل), transmission/revelation (نقل), and experience (تجربه). The foundation is laid by principles derived from revelation (such as the principle of the unity of science, the knower, and the known).

• Anthropological Foundation: The Islamic perspective holds that the human being possesses an essential, non-empirical dimension (نفس/روح) often referred to as Existenz. Therefore, psychological theories, for instance, must go beyond the reductionist views (e.g., the empty organism model of behaviorism) and incorporate the non-physical (ملکوتی) dimension and the spiritual goals of human creation.

2.3. The Metaphysical Necessity for Scientific Transformation The papers highlight that scientific revolutions and progress are intrinsically tied to metaphysical assumptions (پیش‌فرض‌های متافیزیکی). The possibility and realization of any science are profoundly influenced by its underlying metaphysical principles.

• Metaphysics of Science: The discipline of “Metaphysics of Science” has gained prominence, seeking to redefine the foundational concepts of science in a way that is compatible with religious or Aristotelian thought, contrary to the prohibitions of logical positivism.

• Epistemology and the Death of Knowledge: The contemporary crisis in epistemology (معرفت‌شناسی), exemplified by the notion of the “death of epistemology” (e.g., in Quine’s naturalized epistemology, where knowledge is reduced to empirical psychology), necessitates a return to robust philosophical foundations.

• The Problem of Explanation vs. Interpretation: In applying methodology, the papers stress the need to reconcile the sociological tension between objective explanation (تبیین/Etic view) and subjective interpretation (تفسیر/Emic view). The true and accurate description of an action depends on fully understanding the actor’s intent, thus requiring the unity of explanation and interpretation (جمع تبیین و تفسیر).

In essence, the philosophical goal of the Sixth Congress is to establish a unified and coherent intellectual system where the truth gained from revelation complements the validity derived from reason and experience, thus avoiding the reductionism and secularism inherent in the modern Western paradigm.

III. Organizational Structure and Specialized Commissions The Sixth International Congress of Islamic Humanities is not merely a conventional academic conference, but rather a central component of a larger, long-term strategic intellectual project aimed at achieving the complete transformation of the humanities and facilitating the conceptual foundations for the New Islamic Civilization (تمدن نوین اسلامی). The organizational structure of the Congress, built around highly specialized commissions and rigorous institutional support, is explicitly designed to maximize intellectual depth and disciplinary impact.

3.1. The Institutional Backbone and Collaborative Support The Congress and its resulting publications are firmly anchored within a dedicated institutional framework, ensuring continuity and thematic coherence across disparate disciplines.

The most visible institutional pillar is the Sadra Research Center for Islamic Humanities (انتشارات مرکز پژوهش‌های علوم انسانی اسلامی صدرا), which serves as the exclusive publisher for the comprehensive series of proceedings (مجموعه مقالات) stemming from the Sixth Congress. The act of systematically compiling and publishing these diverse papers across numerous volumes underscores a commitment to establishing a standardized body of knowledge.

Furthermore, the scale and national importance of the Congress are evidenced by its financial collaboration with major national organizations, notably the Endowment and Charity Affairs Organization and the Islamic Development Organization (سازمان اوقاف و امور خیریه و سازمان تبلیغات اسلامی). This collaborative funding indicates that the scholarly efforts of the Congress are viewed as integral to broader state and societal goals.

3.2. The Multi-Disciplinary Commission Model The core organizational principle of the Congress is the utilization of specialized Scientific Commissions (کمیسیون‌های تخصصی), a format that allows for focused exploration of highly complex intellectual challenges. This model ensures that the necessary paradigmatic shift away from Western frameworks is addressed systematically across every domain of knowledge.

The collective proceedings of the Sixth Congress are published in distinct volumes, each corresponding to a dedicated commission. The comprehensive scope of these commissions reflects the ambition to cover the entirety of human sciences, from abstract philosophical bases to concrete practical applications:

Foundational Disciplines: Philosophy and Methodology (Vol. 1), Quran and Human Sciences (Vol. 3). Civilizational and Transformative Studies: Management of Transformation (Vol. 2), New Islamic Civilization (Vol. 4). Socio-Legal Sciences: Jurisprudence (Fiqh) and Human Sciences (Vol. 5), Islamic Law (Vol. 10), Islamic Political Science (Vol. 9), Public Policy and Islamic Governance (Vol. 14). Applied Social Sciences: Islamic Economics (Vol. 6), Islamic Sociology and Communications (Vol. 7), Islamic Psychology (Vol. 8), Islamic Management (Vol. 11), Islamic Education and Training (Vol. 12). Aesthetic and Spatial Studies: Islamic Art (Vol. 13), Islamic Architecture and Urban Planning (Vol. 15). 3.3. Disciplinary Focus and Thematic Depth The specialization inherent in the commission model allows scholars to tackle disciplinary crises with precision, leading to significant theoretical output:

A. Methodological and Governance Foundations The Congress begins its transformation efforts at the theoretical bedrock. The Philosophy and Methodology Commission (Vol. 1) critiques foundational issues in Western science, such as Naturalism and Positivism. The corresponding analysis from the Quran and Human Sciences Commission (Vol. 3) immediately supplies the necessary corrective, seeking to establish a Qu’ranic basis for legal, political, and social security systems.

The application of these foundations is most evident in the Fiqh and Human Sciences (Vol. 5) and the Islamic Law (Vol. 10) commissions. These bodies grapple with the practical implementation of Ijtihad (juristic effort) in establishing contemporary legal models, and critique modern legal structures such as codification, which is often viewed as an imposition by government or secular forces that undermines the intrinsic structure of Islamic legal order. The work here links directly to the Public Policy and Islamic Governance Commission (Vol. 14), which seeks to design a hierarchical model of governance based on the principles derived from Islamic sources (e.g., Imam Ali’s teachings).

B. Applied Social and Behavioral Sciences The effort to develop applied Islamic models is reflected in several commissions that focus on individual and collective behavior:

Islamic Management (Vol. 11): This commission moves beyond conventional administration by emphasizing models rooted in Islamic wisdom (Kherad-Varzi). This research explores how wisdom, guided by spiritual values, should inform organizational leadership and human resource development, which is specifically tied to achieving the long-term goals of the country encapsulated in the Second Step of the Revolution. Islamic Psychology (Vol. 8): Dedicated to redefining the human self (nafs/ruh), this commission criticizes the reductionist tendencies of mainstream psychology (such as the “empty organism” model). Key thematic outputs include developing models for the “Worthy Mother” (مادر شایسته) and designing therapeutic intervention packages—such as a 10-session program for self-regulation—based purely on Islamic sources. Islamic Sociology and Communications (Vol. 7): This area grapples with fundamental social concepts, seeking to establish a Social Ontology (هستی‌شناسی اجتماعی) from an Islamic perspective, which contrasts sharply with Western models that often reduce society to individual acts of consumption and self-interest. C. Spatial and Cultural Identity The realization of the New Islamic Civilization requires a material manifestation, addressed primarily by the aesthetic and spatial commissions:

Islamic Art (Vol. 13): The focus here is on how Islamic art and aesthetics, particularly geometry, express the metaphysical concept of Unity (Tawhid). Papers explore the historical and mathematical aspects of Islamic ornamentation as a sacred language, often positioning it against perceived Western materialism. Islamic Architecture and Urban Planning (Vol. 15): This commission is dedicated to replacing imported urban models with Islamic concepts, such as designing neighborhoods based on the principle of Mahramiyyat (social boundary and privacy). Furthermore, it addresses the necessity of achieving Religious People’s Sovereignty (Mardom Salari Dini) within urban development frameworks, rejecting the liberal democratic models that are perceived to clash with Islamic values. 3.4. Academic Leadership and Quality Control The intellectual integrity and formal status of the Congress are maintained through robust academic oversight. The commissions are led by distinguished academics from institutions deeply involved in the Islamic humanities project:

Leadership Examples: The Scientific Secretariat features leaders such as Dr. Gholamreza Goodarzi (Imam Sadiq University, Management), Dr. Jamileh Elmolhoda (Shahid Beheshti University, Education), and Dr. Mahmoud Hekmatnia (Islamic Culture and Thought Research Institute, Law). The Role of the Compiler: The uniform publication structure is managed by a chief compiler, Seyyed Mahdi Mousavi (سید مهدی موسوی), who oversees the be kusheshe (compilation effort) for almost all volumes, ensuring structural consistency across the widely varied content. Scientific Rigor: The quality of submissions is upheld by specialized Juries (هیئت داوران), whose members are drawn from major research and academic centers, including universities and theological seminaries. This dual oversight guarantees that the research not only meets general academic standards but also strictly adheres to the unique methodological and epistemological frameworks necessary for the advancement of Islamic Human Sciences.

IV. Thematic Analysis of Practical Outcomes The Sixth International Congress of Islamic Humanities serves as a crucial bridge between the theoretical critique of modern human sciences (Section II) and the development of concrete, actionable solutions derived from Islamic principles. The specialized commissions generate practical outcomes and thematic analyses across policy, economy, social life, and cultural space. This practical focus is essential, as the ultimate goal is the foundation of the New Islamic Civilization (تمدن نوین اسلامی).

4.1. Legal, Political, and Policy Transformation The Congress dedicated substantial research to challenging the structural incompatibilities between the modern secular state and the principles of Islamic governance, particularly focusing on legal philosophy, policy implementation, and crisis management.

A. The Critique of Legal Codification and Modernity A significant theme emerged from the legal commissions concerning the nature of law-making. Several scholars argued that the mechanism of codification (کدیفیکاسیون)—the formal, centralized structuring of law characteristic of the modern state—is fundamentally incompatible with the spirit and essence of Islamic Law (Sharīʿah).

This incompatibility arises because codification inherently promotes three modern characteristics: first, the official and unitary drafting of law; second, the centralization of legal authority within the government; and third, the limitation of legal content to statutory (positive) law. Scholars view this process as potentially detrimental, arguing that modern codification risks destroying the historical pluralism (Ikhtilāf) and organic, continuous evolution of Islamic jurisprudence. Furthermore, there is a deep suspicion that codification, particularly as witnessed in the post-colonial analysis framework, functions as an instrument of the ruling regime’s interests and will, rather than a reflection of the spontaneous development of a nation’s collective culture or values. This centralization is seen as an imposition “from above” rather than a voluntary emergence from the populace.

B. Crisis Management and Emergency Powers In the realm of public law, the Congress explored the regulatory challenges posed by states of emergency, such as those related to public health. The analysis stressed that emergency declarations must always be viewed as exceptional and temporary deviations from democratic norms, such as the separation of powers or the precedence of fundamental liberties.

The core concern highlighted by the research is the potential for the misuse of exceptional powers, which historically have led to the long-term suffering of citizens’ rights and the normalization of restrictive governance (a process sometimes likened to the rise of “militant democracy”). Consequently, any imposition of necessary restrictions on freedoms must adhere to four strict conditions: they must not affect non-derogable rights, they must be justified by public safety or health concerns, they must be clearly defined by law, and they must be genuinely necessary in a democratic society. The Congress underscored the necessity of robust judicial review and parliamentary oversight to ensure governmental actions remain within the confines of legality and proportionality during such crises.

4.2. Socio-Economic Restructuring and Management Models Moving from theory to applied frameworks, several commissions focused on developing indigenous Islamic models for economic and organizational practice, aimed at correcting the perceived moral deficits of Western capitalism.

A. Wisdom-Based Management (Kherad-Varzi) In management science, the research shifted focus from conventional managerial efficiency to models centered on ethical and spiritual leadership. The concept of Islamic Wisdom (Kherad-Varzi) emerges as a key conceptual and theoretical pillar. Wisdom is conceptualized as a special form of perception or knowledge that enables an individual to discern right from wrong and make equitable decisions, preventing destructive actions.

Management research in the Congress emphasizes that the primary goal is to redefine the nature and components of management based on Islamic teachings. This intellectual effort is not detached from political strategy; research on Islamic management is seen as vital for the development of human resources required to achieve the goals outlined in the Second Step of the Revolution (a long-term strategic policy document).

B. Economic Justice and Social Solidarity The economic commissions focused on providing Islamic alternatives to address widespread poverty and the moral vacuum of self-interest (egoism).

• Poverty Alleviation: Scholars reference the historical success of governance under Imam Ali, where even the lowest classes reportedly enjoyed a respectable quality of life. Poverty (faqa) is viewed not just as an economic lack but as the greatest misfortune that can lead to intellectual distraction and emotional distress. The implication is that policy must prioritize effective, multi-dimensional strategies to eliminate poverty.

• Mowasat and Takaful: The Islamic economic model proposes reliance on Mowasat (social solidarity) and Takaful (mutual guarantee) systems. These concepts are crucial for strengthening the social atmosphere and providing the necessary foundations for economic justice, countering the prevalent assumption of egoism—the notion that individual decision-making is solely based on self-interest—found in neoclassical economic theories. The promotion of Mowasat through religious and cultural education is seen as foundational to achieving social balance and justice.

4.3. Social and Educational Outcomes The Congress utilized psychological and educational research to develop applied models for moral formation and family stability in accordance with Islamic values.

A. Moral Education and Virtue Epistemology In the field of education, the research emphasizes that moral development must transcend simple factual instruction. Learning should not be limited to “explicit learning” (verbal instruction) but must also involve implicit learning. The process of learning is integrally connected to intellectual virtues (فضائل), such as curiosity, conscientiousness, persistence, intellectual humility, and mental courage, all of which are necessary for maintaining the learning process and overcoming mental obstacles. Therefore, moral education curriculum design must fundamentally rethink how it fosters these virtues to enable genuine moral expertise.

B. Family Therapy and Infidelity Applied Islamic psychology provided practical models for family intervention. A key area of study was the development of systematic therapy packages for treating Marital Infidelity (پیمان‌شکنی زناشویی).

Scholars synthesized diverse Islamic texts (Hadith and Fiqh) to extract concepts like “Harīm” (sanctuary) and “Hudūd” (boundaries). These religious concepts were not treated as mere dogma but were operationalized to develop an integrative, systemic therapeutic model. The research indicates that these principles can be used to construct a structured 10-session psychoeducational program designed to prevent and treat the triangle of factors leading to marital crisis.

4.4. Cultural Defense and Spatial Identity Finally, the Congress provided practical guidelines for protecting cultural identity against perceived external threats and for manifesting Islamic values in the built environment.

A. Defense Against International Cultural Agendas A strong policy critique targeted the implementation of international agendas that are perceived to conflict with Islamic family and social values. Specifically, the research analyzes the 2030 Agenda for Sustainable Development (SDGs).

The sources highlight that the broad interpretations promoted by international organizations (like UN Women and UNESCO) promote concepts such as Comprehensive Sexuality Education (CSE) that, in practice, advocate for wide tolerance of diverse family forms (including non-traditional ones) and gender fluidity, even for children aged 5 to 8. This interpretation, according to the Congress, seriously conflicts with the Islamic system of values and necessitates active, collective counter-action by Islamic governments and non-governmental actors to clarify the true religious and cultural systems. Furthermore, the Congress critiques SDG goal 5 for promoting gender equality in a way that minimizes the spiritual and social value of traditional roles, such as unpaid domestic and care work, which Islamic jurisprudence strongly validates.

B. Islamic Architecture and Urban Planning Architectural and urban planning commissions focused on translating Islamic ontology into practical spatial design principles.

• Mahramiyyat Principle: The principle of Mahramiyyat (privacy and social boundaries) is a key practical outcome. This principle, derived from Islamic jurisprudence, requires architectural and urban designers to plan neighborhoods and residential areas in a manner that intrinsically protects the privacy and dignity of residents and families, contrasting with open, non-contextual Western designs.

• Unity in Design: In Islamic Art (Vol. 13), research affirmed the necessity of using formal elements, such as geometry and numerical patterns, to express the metaphysical principle of Unity (Tawhid). Light, in particular, is considered a metaphysical factor representing Unity and spirituality. Architects are encouraged to ensure that spatial design reflects this transcendent reality, preventing the mere imitation of form.

These practical outcomes collectively demonstrate that the Congress is fundamentally concerned with establishing functional blueprints—whether legal, economic, therapeutic, or architectural—that institutionalize the theoretical framework of Islamic Human Sciences within the practical reality of contemporary society.

V. Conclusion and Strategic Implications The Sixth International Congress of Islamic Humanities serves as a crucial milestone in the systematic intellectual project aimed at fundamentally restructuring the human sciences. The proceedings collectively underscore that the movement has advanced from establishing philosophical necessity to formulating specialized blueprints for practical and strategic implementation within the framework of Islamic civilization.

5.1. Summary of Intellectual Achievement: A New Paradigmatic Foundation The foremost intellectual achievement of the Congress is the decisive establishment of a unified, religiously-informed epistemology, achieved through a comprehensive critique of Western secular paradigms. The philosophical commissions emphasize that human sciences must reject Naturalism and Positivism, which limit scientific inquiry to the material world and result in epistemological crises, sometimes described as the “death of epistemology”.

The Congress posits that the realization of Religious Science (علم دینی) requires utilizing an integrated methodology. This approach affirms the need to restore the “forgotten principle” of knowledge in the humanities by combining three sources of certainty: reason (عقل), revelation (نقل), and experience (تجربه). This foundational work provides the necessary metaphysical and methodological coherence upon which all specialized disciplines, from political science to psychology, must be built. The transformation is thus viewed not as a local phenomenon but as a necessary global response to the crisis in human sciences.

5.2. Strategic Imperative: The Civilizational Mandate The intellectual output of the Congress is explicitly positioned within a broader strategic trajectory. The entire endeavor is conceptualized as a vital, though “long and difficult process” (فرایند طوالنی و البته دشوار), essential for achieving the New Islamic Civilization (تمدن نوین اسلامی). This civilizational goal is firmly tied to the strategic policies of the state, particularly the framework set forth in the Statement of the Second Step of the Revolution (بیانیه گام دوم انقلاب).

The Congress further identifies the Discourse of Resistance (گفتمان مقاومت) as the necessary driving force (driving force / پیشران) required to counteract hegemonic Western narratives and ensure the realization of the Islamic World’s desired future. In the realm of management, this strategic focus translates into a need for models rooted in Islamic Wisdom (خردورزی) to develop the human resources necessary for national strategic advancement.

5.3. Implications for Policy and Institutionalization The specialization of the Congress yielded critical insights into structural challenges requiring reform:

Legal System Critique: Research in Islamic Law argues that codification (کدیفیکاسیون) is structurally incompatible with the essence and spirit of Islamic Law. Codification is seen as centralizing legal authority in the state and risking the suppression of the historical pluralism (Ikhtilāf) inherent in jurisprudence. Cultural Defense: The Congress calls for an active, collective response from Islamic states to global cultural agendas. A detailed critique was leveled against the Education 2030 Agenda, noting specific provisions (such as the promotion of Comprehensive Sexuality Education, CSE, and diverse family forms for young children) that are deemed to be in fundamental conflict with the Islamic ethical and value system. Systemic Policy Evaluation: A crucial strategic need identified is the institutionalization of robust policy assessment. The complexity of public policies requires the use of specialized tools, such as the Impact Assessment Checklist (بازبینه), to evaluate the long-term and often non-obvious effects of public policies, especially those impacting the family unit, which often suffers from unintended consequences.