Ideal human beingfrom the perspective of western thinkers and the fundamental reform document of Iran’s education

The ideal human being as proposed by the fundamental reform document of education (FRDE) of Islamic Republic of Iran has certain differences by the human being proposed by the developed Western nations. It is because of the fact that from the Western stance, the ideal human being is only juxtaposed in terms of economic and practical capacities and not for their ethical and religious aspects. In the ideal human being in reform document is all the way considered and nurtured by the ethical and religious respects and its main parameters are Advocacy of justice, responsibility, will and rationality. Thus, in terms of the perfect human being, the main points of the two educational structures (in Iran and the West) are about the limited ethical criteria of responsibility. KeywoRds: Ideal human being, Developed human being, Fundamental reform document of education, Iran

abstRaCt The ideal human being as proposed by the fundamental reform document of education (FRDE) of Islamic Republic of Iran has certain differences by the human being proposed by the developed Western nations. It is because of the fact that from the Western stance, the ideal human being is only juxtaposed in terms of economic and practical capacities and not for their ethical and religious aspects. In the ideal human being in reform document is all the way considered and nurtured by the ethical and religious respects and its main parameters are Advocacy of justice, responsibility, will and rationality. Thus, in terms of the perfect human being, the main points of the two educational structures (in Iran and the West) are about the limited ethical criteria of responsibility.
KeywoRds: Ideal human being, Developed human being, Fundamental reform document of education, Iran
PalabRas Clave: Ser humano ideal, Ser humano desarrollado, Documento de reforma fundamental de la educación, Irán. intRoduCtion The latest theories of the theorists of human thought state that education is the basic axis of and the first step in the way toward achieving a healthy, inclusive and sustainable development. They also imply that education has a telling role in clarifying the views and visions of policy-making and planning for the future of human society. That is why investments in the field of education is among the most effective and useful forms of investment in long term and the cultural, political and economic independence of every country is related to it (Malasis, 1990;Toma, 1991;Harbison andMayers, 2000, andDahlin, 2007;Talebi and Khoshbin, 2012). Some scholars also believe that basically development in all respects (progress) is not possible without the development of education (Sakhrapolous, 1991, Fajerlind, 1991, Sarioghalam, 1993. Gornard Mirdal believes that any development plan at a national level will be useless without developing the educational level of the people and leaving them to ignorance and illiteracy (Mirdal, 1987). Similarly, Harbison also states that any development is basically the result of human efforts for learning. It also follows that the potential facilities of every country for progress are related to the capacities of it and how much it can train, develop and use the latent talents of the people (Harbison, 1971). Therefore, the educational system is one of the most effective institutions for training the talents, and it is also responsible for enhancing the public culture and raising the foundations of social life as its formation, structure and acts stem from the worldviews, ideology and culture of the society (Shabani, 1992). This system has the mission of providing for the people's access to personal, family and social capacities in regular, general and just ways by emphasizing the basic abilities of the people Despite many fluctuations that one may encounter in his ideas and theories, Sarioghalam has remained constant in one point which is the basics for development are universally the same. This constancy can be observed in his major books such as Reason and Development (1993), the Constant Paradigm of development (1997), Rationality and the Future of Development in Iran (2001), Iran and Globalization;Challenges and Solutions (2005), The Political Culture of Iran (2007), and Iranian Authoritarianism in Qajar Era (2011). In his definition of development, Sarioghalam has come up with an intensified minimalism. First, it is certain that his definition of development is worldly and materialistic as he confines it within the worldly demands and conceptions and cares not for the otherworldly and non-materialistic aspects. It seems that he intentionally leaves such respects out as they would bring about the problems of God, the prophet, the Quran and ethics, in which case one cannot emphasize the preference of national and economic interests over political and cultural ones. Also, in providing g a definition for development in terms of worldly and materialistic aspects of life, Sarioghalam comes up with a sort of reductionism in which all the other social, political and cultural aspects are reduced to economic one. Even worse is the fact that he reduces the economic aspect in only the parameters of growth.
However, a developed human being is also considered in terms of religious and ethical respects, in the fundamental reform document of education. There are three sections of the main subject of this text. In the first part of it, the reality of human and their place in the system of existence is considered. This consideration has such other subdivisions as "the celestial nature of human beings, natural capacities of human being that can be nurtured and emotions and tendencies of human, the motion and evolution of human beings, human freedom, the capacity of human for knowing the world of existence, human ability for knowing and changing the situation, the social nature of human and its effect on their character, the role of humans in complementing and evolving the incomplete nature of theirs, the differences of human beings in natural talents and interests, and exploiting the capacities of human will, reason and authority.
In the second part of it, the desirable status of human beings in the universe is considered and has the following subdivisions; the conformity between the creation of human being and creation of the world, reaching God's satisfaction as the final goal of human life, realization of monotheism in all the respect and stages of life as the condition for reaching God's satisfaction, realization of pious life as the willful and knowing choice and the only way toward God's satisfaction, the multiple aspects of pious life (the personal and social aspects of human life), the values related to the end of human life as the aspects of pious life, balance in all the aspects of human life as one of the important features of pious life, preparation of the people in the realization of pious life in its personal and social respects. And finally in the third part of this document discusses how human beings can reach the desirable status in the universe. The points to be considered are: 1. Providing for human beings to grow and flourish in the celestial nature. 2. Providing the basis for the inherent and intrinsic talents and controlling human beings' attitudes and impulses so that they can get along with the thriving essence of man in all its respects and towards the supreme purpose of human existence (God's satisfaction) 3. Preparing society's people for the realization of the pious life in all its personal and social respects based on willful and knowing choice of the standards of Islamic system which is the final foundation for the constant progress of the society. 4. Preparing the grounds necessary for the evolution and transcendence of personal and collective identity for the formation and constant transformation of a pious society based on the standard of Islamic criterion. 5. Having a proper understanding of one's situation and those of others for affecting the process of the evolution and growth of personal and collective identity and enhancing them based on the willful and knowing choice of the standards of Islamic criterion (the theoretical bases of the fundamental reform document of education of Islamic Republic of Iran, 2011)

Theories of Development
The framework of the theory that Adam Smith (1776) provides on economic development is based on such key concepts as invisible hand, division of labor, capital accumulation and extension of market (Salimifar, 2003). Ricardo (1817), by providing the theory of Diminishing Returns Law, states that economic growth is due to low wages of the industrial workers, high interests of the investors and more accumulation of capital in industry. Also, in his relative advantage theory, Ricardo believes that free trade among the countries increases the gross national production and development. In the ideas of the classical economists, capital has the key role and they maintain that capital is the main factor of development (Dorfman, 1991). The neoclassical theorists also care for the capital. In their beliefs, the rate of savings and the ratio of capital to the products is the main factor for the development, and labor as the factor of production has a secondary role. The traditional models of growth in the 1950s believe that employment is a factor of investment (Morgan, 1968). Also, the models of development used in previous ages, especially that of Harrod-Domar (Harrod, 1939, Domar, 1946 basically are based on the accumulation of the capital. In emphasizing the accumulation of the capital, other models, such as Tobin-Solow (Tobin, 1965;Solow, 1956), Kaldor (1957) and Duesenberry (1958) have also come about. Regardless of the differences among them, based on these models, the entanglement in the way of development is lack of capital, and therefore, the main solution is the accumulation of the capital. Other theories such as the balanced growth (Rosensteien, 1958) and imbalanced growth (Hirshman, 1958) also attested of the capital accumulation as the way toward development, and they are different only in that the balanced growth model believes that investment should be done in all parts while the imbalanced one states that investment be done in selected parts.
The theories and policies of development during the 1950s and 60s still were based on Gross national product through the accumulation of capital (Gilis et al. 1992). Yet, such theories could not solve the problems of deve-loping countries which were faced with the problems of lack of capital and extra untrained workforce (Harbison, 1978). Therefore, certain scholars and theorists paid special attention to the human resources and status of the developing countries. Regarding this case, Lewis presented the theory of unlimited workforce based on which the economies of developing countries are dualistic that is due to the existence of the traditional agricultural system along with modern industrial one.
The traditional section is faced with the problems of surplus labor and low productivity and, thus, disguised unemployment, while in modern sections, productivity is much more that the traditional one. Lewis believed that transferring the surplus labor form the traditional section to the modern one activates the modern section and increases the accumulation of capital (Lewis, 1954). Fie and Ranis (1965-66) and Chaw also point to the duality of development in the developing countries and state the necessity of transferring the labor force from one section to the other. Schultz (1961) has presented the concept of human capital based on which human capital has a proper position as the factor of production and is like natural and physical capital. He also notes its role in production, productivity and welfare. This idea led to a revision in the concept of capital and investment.
Despite all these developments, the traditional theories of economic development mostly focused on the accumulation of capital and in them, human force was deemed to be of secondary importance. It was believed that later on the poor people would also gain advantages out of the economic growth. No such this happened, though and in many developing countries, despite the high rate of growth, many people remained poor and could not provide for even their basic needs (Todaro, 1997). This way the capacities of the traditional theories of development for overcoming the needs of the developing countries were greatly doubted. In the beginning of the 1970s, George Mors, the then chancellor of the International Labor Organization (ILO) pointed to the inefficiency of GNP index along with measuring the level of development, while introducing employment as the main index along with the GNP for measuring the development of a country (Diejomaoh, 1978).
After that and because of the attempts made by Harbison (1973) there came a reduction in the dominance of capital accumulation and GNP growth as the main factors affecting the economic progress and the need for human resources and capital grew instead (ILO, 1976). Based on this new stance, optimal use of human resources and developing them shall be the main concern and pursuit of development. Thus, Harbison suggests that "human resources arethebasis of nations' wealth; it is not capital or income or physical resources. Capital and physical resources are the passive factors of production, while human force actively uses them for gathering capital and exploiting the natural and physical resources. Also, human workforce establishes social, economic, political institutions and development. It is certain that if a country cannot develop its human resources, it cannot develop any other thing". The theories of development that are based on human resources are better matched with the conditions of the developing countries that have a large number of human and work force, while their human resources is neither developed nor properly exploited (Adepoju, 1978).
In the 1980s, Romer presented the inner models of development. Based on his theory of development, in its general sense, capital is defined as human capital, while technology and human capital are considered as the main internal variables. After that also, the importance and role of human force in development was gradually considered ever more and finally, the concept of human development was mentioned in the 1990 report on development of the United Nations Development Plan by AmartyaSen and Mahboub Al-Haq. From that time on, in the annual reports of the United Nation on development, the new indices of Human Poverty Index (HPI), Human Development Index (HDI), and Gender-related Development Index (GDI) were used in which such new variables as literacy, health care, life span, gender and income were considered. In these indices, the status of human resource as the factor of development was greatly enhanced.
After such changes, finally the human-oriented approach which was first presented by AmartyaSen in the 1980s (Sen, 1981), introduced as a new approach of development in the 1990s. Based on this new approach, the status of human being was enhanced from being the factor of development to being the actor of it and likewise, the view of human being as the economic factor and evaluating the behavior of human being through considering such elements as desirability, resources and income was also changed. This new change cares for practices, which are based on human qualities and acts, as the axis of development and some of those practices are health care, housing, social participation, etc.

The features of a developed human being
By presenting the concept of human development and the need for accessing it in the last two decades of the 20 th century, many studies hadbeen done about the qualities of developed human resource that is needed for the market. Some of the major studies are mentioned below; Inkels and Smith (1974) believed that without "new citizens", the road to new development will not be run and it is the new human being that is ready for accepting the social changes and new experiences. The International Labor Organization states that success in facing the challenges is dependent on the presence of skillful in social and trade fields and multiple technical skills. Likewise, UNISCO (1999) considerdthe ability for conformity with the ever-changing world and situations as the main capacities that modern human beings must have in the 21 st century. Almesri (1999) in his studycon-cludedthat growing the public aspects of the workforce is more important than its professional and specialized development. Also, Gert Louse (1991) pointedto lack of capacity for conforming to the work situation as the main reason for failure of people in finding proper employment and emphasizes that one shall not ignore the growth of human skills for the sake of practical skills. Bisher (1989) stated that developing the skills of "employment" is necessary for finding useful jobs. Holinshid (1978) believed that training people who have a humanities viewpoint and multiple skills is very important for the future of human society. Loglo (1992) emphasized the factor of socializing capacities of the workforce which includes such elements as responsibility and readiness for changing one's position. Liberman (1999) concludedthat good employers care for the motivation and basic skills of the workforce. Pasmore (1994) in his studies found that such skills as the basic skills of workforce, motivations for learning, skills in communicating with others, skills in problemsolving, team working, management skill and skills in leading the workforce are among the more important capacities that employers may consider. Golman (1995) maintained that up to 80 percent of one's success in work is related to the ability in understanding one's and other's capacities, communication and conformity with the surrounding milieu. Skenner (2000) also suggested that the three cases of basic skills, thinking abilities, and personal features are among the more important capacities for entering a job position. Distller (1993) wrote: "Employers do not consider the skill plans that are being now used, sufficient for training the students and employees." In their studies, Kaster and Kalibren (1995) suggest that the more important skills that employers shall consider are employability, basic skills and technical skills. Also, in their studies on workforce capacities, McKoui and Reed (1991), concluded that the employers of small enterprises shall care for and teach the basic skills and the necessary specialties.
In their studies, Anderson et al. (1996) found that the employers generally consider the basic skills and the social skills such as responsibility, cooperation morale, positive stance toward one's job and flexibility in employing people. Murfi and Jenks (1983) emphasized the practical and conformity skills of the workforce.
Sarkarati writes: "In Japan, the main focus is on human relations, skills for team and group life, exchanging experience, learning from others, participatory learning of the workforce instead of caring for the knowledge and skills of the people." Rizenberg (2000), Lankard (1995), Ginner (1998), andSmith (1977) considered such skills as work ethics, the abilities in problem-solving, decision-making capacities, positive attitude toward one's job, responsibility, constant presence in work place, and flexibility as necessary for the employment. Kim and Lewis (1998) also found that mostly employers deem such cases as participatory work, proper responses to the demands of the job and the advices of the employer as effective for the progress of one's job and position. Lee (2003) believes that along with the changes in technologies, globalization of the economics and changes in the patterns of employment formations, the skills necessary for the work have also changed. In Iran also, Taai (1996) considered the following points important for the workforce; deep knowledge on the specialty field, innovation, ability in using specialized knowledge, entrepreneurship, work responsibility, motivation for progress, and observing the advice of the employer. Finally, Mashayekh (2000) maintains that the social aspects of education and training such as proper relations with the workforce, cognitive skills for realizing and solving problems and participation are now the more prominent cases to be considered for the workforce.

The Fundamental Reform Document of Education of Iran
The fundamental reform document of education has been devised by considering the Quranic teachings, other prominent documents, especially Islamic republic of Iran's 20-year Vision Plan and the Comprehensive Scientific Map of Country. After the intended time of implementation, the Education System shall reach the desired aims. Yet, it may encounter certain challenges and problems along the way. The challenges are inevitable and most often cannot be avoided because they are from without. They come out of the changes and new situations that occur all the time. Sometimes it is possible to change the potential threats into active opportunities and use the as the ground for the dynamism and progress. Although challenges may cause fear, but the fears and worries can act as impetus for reaching innovative strategies (Zoelm, 2011). If we face the challenges based on thinking bases and scientific and behavioral frameworks that follow rationality, the threats can be turned into opportunities and there would be no worries about them.
The main thesis of the study is a comparative study of the characteristics of ideal human being from the perspectives of the educational system of Iran and those of the western educational systems. As these two major systems of education are basically different in their ideologies, worldviews, and intellectual and philosophical bases, it is difficult to find any major common percepts between them. Thus, the present research aims to identify and clarify the strengths and defects of them through the intended comparative study.

mateRials and methods
The research methodology applied is descriptive and analytic based on library resources. Upon consulting such resources and gathering the necessary data on the topic, the researchers have undertaken the task of classifying and analyzing the material related to the ideal human being and then has clarified the common points of the two educational systems of Iran and the West with respect to the features of positive human being. The introduction of the dis-cussion concerns the theories of development and has, in fact, explored the history of development, mostly economic development not such other issues as social, political and cultural developments. Human resource is an indispensable part of this development. The relationship between these two elements has always led to the development of production and employment. The parameters of ideal human being in the educational systems of Iran and the West have basically comprised five trends of justice, will, sociability, responsibility and rationality. Yet, as the two systems are different in their ideological perceptions and worldviews, each of the mentioned parameters comprises widely different concepts and ideas in each of them. For instance, justice in Western education, is based on the Communist and Socialist perceptions of it which are concerned with justice in distribution of wealth and support of the working class, while this same concept in Iranian system of education which is based on Islamic and religious percepts, is about equality in all the various economic, social, political and cultural respects.
Likewise, human will and freedom in Western conception is unrestricted and allows one an unlimited scope for acting and behaving save for a few legal forbidden realms that are predefined. Yet, in the educational system of Iran, this freedom is determined and decided about to the point that it may not harm any personal, social or moral right. In being social also, the Western system of education prescribes social presence and participation in an unlimited basis based on which there is no any restrictions devised for the people in their social whereabouts. In the educational system of Iran, however, being social is not gratified at the price of the loss of individuality and not all the social classes and sects have equal and similar roles in the social and political development of the society. Each person is subjected to demands based on their abilities in terms of culture, economics and politics. The concept of responsibility is not the same in the Western and Iranian systems, either. This is because of the difference that these two paradigms have in their perceptions of morality. As the Western system is Humanist, it defines and devises its rules and regulations based on demands and desires of human beings and the citizens, while in the educational system of Iran that is based on religious ethics, rules and regulations are related to divine decrees and precepts prescribed in the Holy Quran. Thus, in naturally follows that one who is to observe the divine decrees and order would definitely see themselves committed and responsive in other respects, too. Rationality in the Western conceptions of it is barren of the Prophet's teachings because Western scholars and thinkers believe in only the truth of things that are perceivable through the agency of human sense perceptions. They argue that there is nothing metaphysical beyond the perceivable sights and if there is any such higher level of reality, we cannot accept and appreciate it. In the educational system of Iran, however, mind and revelation from God are as the two wings of human development and growth.

Results and disCussion
The ideal human being based on the fundamental reform document of education 1-Advocacy of justice

1-1-Advocacy of Justice according to Western Thinkers
In his definition of justice, and regarding the concept of virtues, Aristotle proposes the middle position and says that justice in everything is moderation (Alem, 1997). It also is worth noting that for Aristotle, justice is a perfect virtue because observing it is the greatest degree of being virtuous. Cicero and other Roman legislators that lived after the fall of the great city-governments of Greece believed that justice is to act according to nature and follow natural rights. In fact, there is a rightful legislator as reason or common sense which is closely aligned with nature and includes all the different sorts of people and is unchangeable in all times and places (Sabine, 1951).
Renaissance was a great turning point in the history of Western or European civilization based on which the definitions and conceptions of many concepts such as justice, freedom, equality, etc. changed. One of the major representatives of such changes was Machiavelli who prefers order, power and security to all other aspects of life. His preference of power over justice is so radically felt that he states that republican governments can never do without the memories of freedom and independence that they have had, thus, the best guarantor against the fear of revolts and rebellions is to destroy the city or state or the king has to go live among them (Machiavelli, 2005).
Based on such stance, Machiavelli ignores the right of people to their fates on which justice is based and prefers order and power over them. In the same time, others like Sir Thomas More and Kampala sought justice is socialist systems and based on pure equality. At the beginning of Modern era, we observe the new tendencies of certain scholars and thinkers for Naturalism and even heavenly rights about the case of justice. Among such scholars are Jean Bodin (1530-1596) and Jacques-Benigne Bossuet (1627-1704) for instance, Bossuet believed that no government can stand up without religion even if a fake one. For him, God is just and does not the emergence of any fully autocratic government which ignores heavenly, natural or human rights (Jamshidi, 2001). In the views of Hobbes, justice means to fulfill one's promise, of course, when the other parties have also done the same. This means to gain a conception of justice that is based on the collective consent of the citizens (Tak, 1997). By regard for the natural rights, Locke also considers security of lives, properties and freedom as the most important cases for the realization of justice. In Hume's view, justice is based on the concept of profitability of the person and others. For him, public or general profitability is the only source of justice and considering the profitable results of this virtue is the single prominent framework for glorification (Kapelstone, 1996).
In the traditions of Kant and Rousseau, justice is a subdivision of morality so that attitude toward justice goes beyond nature and profit and becomes a human and moral act. Also, based on Kant's views, ethics is the basis of politics and such issues as freedom and justice shall be expressed in the form of ethical attitudes. Kant argues that the best quality of a good state is its justice, and it is clear that absolute power of the state is not a guarantor of justice. In fact, he believe that regardless of the reasons why adhere to the civil institutions, the final justification for the forming a society of free citizens is the ethical considerations (Salivan, 2001). For the Socialists, justice is to eliminate private ownership which can come about by support from authoritative and centralized formations such as governments. Unlike the Socialist stance, in Liberalist views, justice is a concept at the service of private ownership. Generally, one can say that the idea of justice in Western thought is best represented in such schools of thought as Marxism, Neo-Marxism and Liberalism and their many various branches and subdivisions.
Basically, perhaps the best and most prominent definition offered by the Western thinkers about justice is the concept of Moderation given by Aristotle, while the Utilitarianism of Hume and power-oriented justice of Machiavelli have done much harm to the body of social justice both in theory and in its application to the sociopolitical milieus. Yet in modern time, certain acts have been done for both reviving the issues of natural rights (as by Montesquieu) and subordinating justice to ethics (as by John Rawls). Those as Rawls found out the unstable bases of justice in the West and tried to either reform or revise the concept of justice based more acceptable principles.

1-2-Advocacy of Justice based on the fundamental reform document of education of Iran
In this document, it is maintained that justice is the most basic moral and social value in the standard criterion of Islamic system. Although justice, as a value, has credit respects, butthis juxtaposition is a stable one because the just actions are in accord with the stability and happiness of human beings. The criterion of justice is observing the rights of others (theoretical bases of the document, 2011). Realization of justice and equality of opportunities demands access to the profits and privileges, thus, if people's rights (because of difference in the act and personal characteristics) are unequal and different, justice will not be realized. This inequality may not be considered non-rightful, though, because everyone is receiving their rights and rewards according to their efforts and qualifications. In this reform document, compassion, welldoing, forgiveness and piety are the most important complements of justice. This means that in its broadest sense (putting everything in its right place), justices demands compassion and well-doing, while in its special sense, justice is concerned with exactness, and care in offering rights and proper withholding of certain rights and issues. Compassion and kindness, however, go beyond such considerations and calculations. In any sense, the evolution of the process toward the perfection for the individual and society depends not only on justice, but also compassion and generosity in human relations as in the relations between God and humans also; God's compassionate grace is the basis for the freedom and growth of humanity. Therefore, we even have that God's compassion takes precedence over His wrath, and the same pattern of humane consideration can also be employed in human relations In another section of the reform document of education, we have the issue of educational justice which is considered to be of supreme role in the advancement of justice in all the aspects of society and life. This, however, does not mean that similar measures shall be taken toward all the trainees and students without any regards for their differences, rather it means giving special care to the common and different characteristics of both the trainers and trainees and account for their efforts and qualifications. Finally, we have the fact that from the standpoint of social justice, some scholars have found faults with the common official or public educational systems, claiming that the educational institutions are often reproducing the social inequalities even sometimes help intensify the class differences. According to these complainers, those who have more access to society's profits can make better privileges out of it and therefore, knowledge and expertise, which are the main sources of power in advanced nations, are most often provided for these groups or individuals 3 .

2-1-Human will in the views of Western thinkers
The concept of human will is based on two previous aspects (rationality and humanism) in the theory of liberal democracy. A human being who is endowed with perfect reason and needs not the teachings and guidance of God and divine providence, can decide about their good and bad fates provide for their best lives. Such human being should be gratified with the grace of individual and social freedom and reach their proper aims. This argument denies the interference of any government or center of authority in economics, politics, ideologies and culture. From this denial three sorts of liberalism come about: political liberalism (denial of the state interference in the field of civil life and the need for realizing maximal society and minimal state); economic liberalism (denial of state interference in the field of economics and the need for enhancing the market and private sector against the government and sta-te) in order to achieve economic development and progress; and cultural liberalism (denial of state interference in the field of religion and the need for enhancing the freedom of speech and belief and freedom in religious beliefs).
Some of the Western philosophers believe that this conformist conception is only a pale picture of human will, while they themselves try to prove the maximal willful being which certainly is against determinism. But we need to linger a bit on their conception of will. First, it is implied that human being can have will only if they are absolutely free to do anything they wish and deny any deterministic stance be it divine or causal. But one needs to ask if it is reasonable and rational that one can reach their current status without any past life and without receiving any influences from their surroundings? And even if we accept that this is true and logical, is this lack of determined past or whereabouts a source of maximum freedom for us or just a further barrier against our contentment? Arthur Schopenhauer, one of the 19 th century critics of human will as absolute freedom and uncertainty, gives the example of a man who quite accidently (an in a way that not even themselves or God can control!) watches his feet that randomly and by chance moves on along the room against his will. He, then, asks are these uncertain and undetermined acts and events what the believers in free will seek in their emphasis on maximal? In order to escape such great problematic and for explaining how free acts can avoid the reasons and determining factors of nature, the followers of free absolute will resort to extra-experimental suppositions, non-materialistic norms, self-governing beings outside time and place, and other forms of unusual subjectivity and causality. Even Immanuel Kant as one of the greatest defenders of free will, argues that belief in absolute will for giving meaning to morality and real responsibility is necessary, but we cannot appreciate this will in the scientific and theoretical forms.
Kant believes that will is the presupposition for practical reason and our moral life. When in our practical lives, we think if we should keep our promises with our friends, or betray them, we have the presupposition that we can keep them or not, and the fact that it is up to us to do that. If we did not believe in this juxtaposition, thinking just what to do would be meaningless. But if we can either keep or betray our promise, the reasoning governing our act is morality. Kant believes that to act under such ethical presupposition is quite different from acting under the rules of scientific nature (Kant, 1990). The rules of nature are imposed upon us from outside and we cannot decide whether to follow them or not. Unlike this, to act upon the logic of morality is to be autonomous. This means that we act under a law that we have devised ourselves and which we can decide to follow or not. This autonomous rulemaking-which for Kant goes to real will-does not agree with being under the rule of nature (Kant, 2005).

2-2-Human will from the stance of fundamental reform document of education of Iran
In addition to accepting the formative freedom of human beings (which means limited freedom for all, based on divine providence and as a prerequisite for willful freedom) Islam invites human beings to reaching a truer freedom the grandest form of which is the freedom of human soul from the vices and egoistic ambitions. It also demands that freedom for egoistic passions is the means for getting free form the oppressive rules and despotism (fundamental reform document of education, 2011).
In this reform document, human beings are free beings (have the right of choice) and knowledge and reason are among the elements of this freedom which is not innate and only bestowed upon human beings by God. Among the features of every valuable educational endeavor one is that it should be free and willful. Freedom is among the innate and fundamental features of human beings. Therefore, although the formation and growth of human identity in social context is affected by such factors as family, state and non-governmental institutions, yet the final factor in this process is free will which is based on human knowledge and wisdom In this document more emphasis is given to enhancing the freedom of the trainees as the effective agents in society. It is also highlighted that freedom of human will and action in all their different aspects (freedom of expression, belief and activity) shall be deemed in a logical way. Based on this, beside the negative aspects of freedom (which means overcoming the limitations and barriers for providing the grounds for progress) it has a positive aspect which means providing the opportunities and facilities for the flourishing of human will and increasing the power for choice and the free acts of the trainees and students.

3-1-Being social in the views of Western thinkers
One of the most elemental things that have a key and determining role in knowing the society is the issue of individualism and the mutual relation between individual and society. This argument has been notably considered from very long times past, but it has been even more prominently considered from the end of 19 th century onwards.
One the representatives of these two approaches among the modern socialists is Emile Durkheim who is for collective authenticity. He believes in an independent being and identity for the society of which individual is a particle. Durkheim states that human is a dual being that has body, ambition and appetite and a social existence. But it is through the social aspect that human becomes human in it true and complete sense. Propagator of individualism is Gabriel Tarde who gives the priority to the individual. He writes: If we dispense with individual, society will fall apart. Against these two approaches, the pragmatic philosophers state that there is no significant distinction between individual and society in that, individuals are formed in and by the society, yet as an active agent, individual makes up the society through their individual acts (Tavasoli, 1990). We can say that the followers of both individualism and collectivism have ignored the mutual effects of personal and collective knowledge on each other as both of them have considered knowledge as a restricted entity (Monderas and Gorrovich, 1990).

3-2-Being social from the stance of fundamental reform document of education of Iran
The reform document of education states that being social is due to such needs as perfectionism and the personality formation of the individual. It believes the basic essence of human identity in the realm of social life. Also, identity itself comprises foresight, attitude, action and character all of which are affected by the cultural, economic, and political system of society. Yet, the effects of these aspects on identity are not as strong as to make human being an absolute product of the society, rather we can consider the social context as a very important factor affecting the personality and lifestyle of the individuals, while by relying on individual will and even by knowing the society and its governing rules resist against the effects of society and mutually affect it (the document, 2011). Of course, from a religious viewpoint, neither the individualistic or socialist approaches are approved of, rather a middle position between the two approaches is intended which cares for both the individual and the society. In other words, individual and the society have mutual effects on each other and their fates are intermingled with each other.
In another section of the document, it is stated that human identity has two individual and social respects in which the individual one is related to specific aspect of human's being (his or her unique personality) and the social or collective aspect is related to the one they have in common with other people. Thus, the personal aspect prevents one from being lost in and taken up by the groups, while the collective or social being of the person puts them in connection and relation with each other while human will is not denied them in such relations (the document, 2011). The result of training and nurturing process is to prepare individuals of the society for the knowing and willful realization of the stages of pious life in every aspect and in the way toward God. The pious life has both individual and social aspects and is, in fact, the result of enhancing the natural existence of human beings and giving it a divine coloring. This is realized by accepting the standard divine rule over every aspect of one's life and the need for the willful acceptance of this rule.
Thus, the pious life includes all the different aspects of common life of human beings and as there are interrelations among all such aspects of human life, one cannot ignore one or some of them in the realization of pious life, neither shall one account for them in an imbalanced way. Such aspects are intellectual, ethical, physical, existential, social, political, scientific and technological, economic and professional, artistic and atheistic.

4-1-Responsibility in the views of the Western thinkers
Human workforce and responsibility are among the main pillars of the organizations. Ronald J. Robert believes that ethics is about the way an individual acts within an organization, while social responsibility affects the way an organization acts toward its clients, staff, investors, share-holders and other institutes and rival organizations and generally, the society, and is a way for creating balance between the commitments and various responsibilities of the organization and it management (Alvani and Ghasemi, 1998). Glasser believes that the problem with people is that they do not accept their responsibilities because they cannot gratify their needs based on proper and humanitarian procedures. He refers to four major mental needs: affection, power, freedom and leisure. Glasser compares the basic behaviors of human being to a car in which the basic needs form the engine, while the desires steer the car and the rear wheels are emotions and physiology, and proper thinking and acts are the front wheels. Thus, changing the emotions and physiology directly cannot be done without the help of thinking and actions (front wheels). One can, however, change their thinking and acts without involving the emotions. The key to any change in behavior is the change in act and thinking (Khodabkhshi and Abedi, 2009).
Hans Bierhoff maintains that responsibility is one of the features of sublime personality which appears in one's relationships with under various circumstances and in actual practice. For him, the voluntary nature of social responsibility gives it a sublime status. Also, he believes that in social responsibility a certain kind of internal control rules over the person which is important for forming sympathetic relationship, care for other people's rights and social order. For him, the two concepts of sympathy and feeling of guilt are closely connected with social responsibility (Talebi and Khoshbin, 2012).

4-2-Responsibility from the stance of the fundamental reform document of education of Iran
Regarding the freedom and will that have been bestowed on human beings, they are committed to move toward perfection knowingly and voluntarily.
Thus they are liable for doing their personal and social responsibilities for which they are responsive. The necessity of performing one's personal and social tasks and responsibilities toward God, oneself, other people and the creation (other living things, environment, and even otherworldly beings) is to be held in accordance with the responsible person's capacities and abilities and observing the conditions of responsibility (such as reason, maturity, knowledge, power, will and freedom. Also, it is held that such responsibility is assigned by God the Almighty, and for the good of human beings. Reason also, believes in obeying the assigned responsibility and knows that disdaining them is wrong and deserves receiving punishment which is just. Therefore, in monotheistic views real responsibility is toward God. Yet, in the religious system as the norm, many cases and conditions for responsibility are held toward the people which are generally termed "people's rights". They are so important that they are deemed to be prior over the responsibilities that one has toward God. It is certain that human being shall be held liable for the performance of these rights and responsibilities and they are most tangibly valid in the light of one's responsibility to God (the reform document, 2011).
The responsibility of the ideal human being, based on the reform document of education, is generally termed the educative responsibilities and duties of the state and family. The duties and commitments of the state for education are in three forms: 1. Commitment to observation 2. Commitment to support 3. Commitment to providing the grounds for full realization of capacities.
It is noteworthy that the state's responsibility for education of people should violate other rights or the rights of others. In other words, the state should be careful not to violate other rights among which "the right to security", or else, gratification or realization of various rights shall be contradictory to other ones. If the parents perform their educative responsibilities and tasks properly, the Islamic government should do that, yet the state is not to take all the educative responsibilities, rather the parents are involved, too. In case significant educative harms are incurred, the government is responsible to provide reports and send them to the qualified authorities for safeguarding the rights.
Also, in the reform document, in the section on educating human resources, the mutual relations between responsibility and righteousness is emphasized. Examples of such relations are: a. Observing the rights of and respecting the trainees, while caring for their responsibilities toward the assignments and duties, b. Observing the rights of and respecting the trainers along with emphasizing the need for their being responsive c. Observing the rights of and respecting the parents, while holding them responsive about their educative duties toward the children, d. Making mutual relations of responsibility, and respect among the trainees, trainers and the parents, e. Caring for an monitoring the processes and educative procedures that are either public or official from a legal stance

5-1-Rationality in the views of the Western thinkers
One of the important and perhaps, the most basic theoretical principles in the school of liberal democracy is to rely on human mind and rationality instead of divine providence for management of the social and political affairs. In fact, if there is any belief in God and providence, it is restricted to the realm of personal and private affairs. Therefore, reason and rationality act as the guiding agent instead of any form of divine force. Thus, the formation of any model and plan for the development of human being shall be independent of divine and religious considerations to be formed. In fact, the main attitude of the development theorists, especially political development in the West, as presented by Huntington, toward human beings and society is a historical one which holds that the true contentment of human being is to be sought in this world and in materialistic desires. In such view, human beings are selfgoverned beings that are independent of God and divine provisions (Huntington, 1996). The relationship between reason and religion for Kant is explained in two respects; 1-critique of theoretical reason and 2-critique of practical reason. In his critique of theoretical mind, Kant works of the most important religious issues such as God and the immortality of the soul and the worlds, and upon the application of a philosophical stance, he concludes that theoretical reason cannot find a way to the realm of eternity. In his critique of practical mind, Kant concludes that he can prove the existence of God and go to other issues and percepts (Bakhshayesh, 2006). He opened a new religious respect based on which where reason and experiment may fail, there occurs a gap which can be filled with faith. He proposes that it is up to faith to suppose the existence of God and the immortality of human soul and will (Gerder, 1995). On the case of practical considerations, Kant believes that if religion may prescribe something or prohibits us from doing another, doing or refuting to do it is morally advisable, as long as it falls within the framework of pure practical reason or its morality. Yet, if a religious percept is beyond the practical reason, it is not permissible for Kant because they are against morality and this enough to find that such act cannot be religious.

5-2-Rationality and reason from the stance of fundamental reform document of education of Iran
Based on the reform document, reason and rationality are the distinguishing points between human and animal beings. Human being, in addition to performing the natural acts of the animal or herbal lives in the field of physique, has the special privilege of reason; that is, a capacity specific to human beings with the help of which they can understand and appreciate the realities of the universe through deducing general principles and descriptive patterns, and speculation. Also, reason distinguishes the true principles and percepts from fake and untrue ones and by relying on causal explications and predicting the observable phenomena, presents theoretical bases that are authentic and practical. Likewise, reason and application of rationality, as clarified by the reform document, can interfere with and control social and natural realities for arriving at certain aims, plans and methods that are only valid based on the agency of imagination, innovation and invention. Basically, reason is the most important activity of human being (the reform document, 2011).
In the reform document, finding out about the mysteries of natural phenomena and socio-historical events is based on reasoning. The activity of reason and rationality, though limited and prone to failure, provides the ground for certain extra-historical and intuitive events about the realities of universe and its states. This is how one, in the light of a proper understanding and interpretation of the universe and human being's qualified position in it, can rely on reasoning and mind to reach a true understanding of life and existence and find out the proper way to contentment and gratification. This brings about the conformity of the theory and action. The scope of reason and rationality in the reform document is not restricted to the above-mentioned cases; rather, the criterion of the values is also a reason-based one. This means that reason can be the criterion for goodness or badness of the willful acts of human being. Thus, the to realize an act as sinister of good, as for instance, compassion is good and greed sinister, is justified by all reason. Only one instance is mentioned where mind fails to be authentic enough; in knowing about the true relation between willful acts and their otherworldly consequences. In this case, however, reason can familiarize with the explications that are sound based on objective reasoning.
In another section of the reform document, reasoning and rationality is introduced as one of the parameters and standards of education. In this part, based on the principle of rational reasoning, one shall resort to and consult the results authentic studies and human sciences that are relevant for devising policies, planning, evaluation, decision-makings and other educational measures. Also, it is prescribed that the instructors and trainers, as a thoughtful act, take on reasoning and rationality and constant criticism of one's act and those of others.

ConClusion
There are many bases and reasons for development. The theories and policies of development between1950s and 60s were basically based on accumulation of capital. This, however, was based and related to the needs and conditions of certain countries (developed ones) and could do for the demands of the developing ones that had plenty of workforce but lacked capital. Therefore, certain theorists have focused on the needs and conditions of the developing countries and held human being as the focus of development. After that in 1990s, the humanitarian approach or human capacity, as a new procedure, was presented and the status of human being was raised from being the factor of development to its actor.
The developed human being, in the view of Western world, is one that is endowed with certain characteristics and skills. The skills are often considered to be employability or focal qualification for that because this group of skills and qualities can be transferred from one job to another and give the human workforce the power for be reconstructed and get matched with the changes of the market and employment conditions. As a notable proportion of the qualities and the social and human skills of the workforce are formed and nurtured in the basic educational courses, the importance of these courses and their qualities in the formation of a developed human being is becoming more tangible than ever. Regarding the social, economic and cultural conditions of Iran, the directions of the plans and projects for the development of human resources and effective workforce depend on the enhancing and expanding the qualities of general and basic educational courses. Thus, undertaking any direction and procedure in the development of human resources, such as focusing on the balanced development of higher education, shall be based on certain reform plans such as the Fundamental Reform Document of Education of Iran.
The main difference in the qualities of ideal human being and the developed one in the two educational systems of West and Iran are due to the differences of worldviews held by them. While the educational system of Iran is based on spiritual values derived from religious sources, the Western system is based on materialistic values. In the former system, God as the originator and creator of all being is the main source of all rules and regulations, while in the latter one, human being and their demands from the major building block of regulations. Therefore, results from these two systems are quite different and the human beings that are taught and formed in them are also widely different in their thoughts, adherence to ethical values and the actions they undertake. They may stand at opposite poles. Sen, Amartya, (1997)."Editorial: Human Capital and Human Capability".
World Development, Vol. 25, No. 12, pp.1959-1961. Shabani, Hassan. (1992 Resumen México es la cuna genética y cultural del primer cacao cultivado en el mundo y lugar donde se originó la cultura del consumo del chocolate como bebida. En México, los principales estados productores de cacao son Tabasco, Chiapas, Oaxaca y Guerrero; además, México se encuentra dentro de los diez principales países productores y exportadores de cacao en grano del mundo. Sin embargo, las exportaciones han bajado desde el año 2003 debido a una bacteria que ataca a los árboles cacaotales. Este artículo tiene como objetivo identificar los principales factores que pueden impulsar las exportaciones de cacao en grano de las empresas productoras y exportadoras de cacao en grano de Tabasco, para lo cual se aplicó una encuesta utilizando una escala tipo Likert que consta de 45 ítems a las empresas mencionadas, posterior a la aplicación de dicho instrumento, se aplicaron pruebas de correlación e hipótesis. Los resultados obtenidos permiten concluir que las exportaciones de dichas empresas se pueden incrementar mediante el aumento de la competitividad y la diversificación del mercado de exportación mediante la aplicación de diversas estrategias empresariales. In Mexico, the main cocoa producing states are Tabasco, Chiapas, Oaxaca and Guerrero; furthermore, Mexico is among the ten main cocoa bean producing and exporting countries in the world. However, exports have decreased since 2003 due to a bacterium that attacks cocoa trees. The aim of this paper is to identify the main factors that can boost the exports of cocoa beans from the companies that produce and export cocoa beans from Tabasco, for which a survey was applied using a Likert-type scale consisting of 45 items to these companies. Once the information was obtained correlation tests and hypotheses test were applied. The results obtained allow us to conclude that the exports of these companies can be increased by increasing competitiveness and diversifying the export market by applying various business strategies. KeywoRds: cocoa, competitiveness, market diversification, exports, strategy intRoduCCión El cacao es un cultivo que produce granos o almendras que son materia prima para la elaboración de chocolates y grasas para las industrias alimentarias y cosmetológicas en más de 50 países ubicados en África, América, Asia y Oceanía, 23 de estos países están en América Latina y el Caribe. La producción mundial de cacao supera los 4 millones de toneladas de granos y cinco países: Costa de Marfil, Ghana, Indonesia, Nigeria y Camerún, concentran el 84% de la producción mundial. El continente africano es responsable del 73 % de la producción y del 64 % de la superficie sembrada de cacao (Arvelo, Delgado, Maroto, & Rivera, 2016). El cacao representa un importante generador de ingresos por exportaciones, empleo y bienestar en las zonas rurales y su producción se desarrolla gracias al esfuerzo de pequeños agricultores que generan cerca del 80% al 90 % de la producción mundial (Arvelo, Delgado, Maroto, & Rivera, 2016). En el mundo, dos tercios del cacao ingresan al comercio internacional, donde la cadena de valor está concentrada en pocos transformadores que procesan dos terceras partes de grano.
Se puede concluir que los productores mexicanos no han logrado competir con los grandes países productores en el mercado internacional debido a la escasa oferta y al cumplimiento de ciertos estándares internacionales de calidad lo cual puede ocasionar que le productor reciba un precio inferior al esperado, sobre todo en un país en el que existe la constante tendencia a la importación del cacao.

situaCión PRoblemátiCa
El contexto presentado previamente, permite ubicar la importancia de la producción de cacao en México y más aún para el estado de Tabasco, que a pesar de las barreras biológicas que ha presentado el sector cacaotero la producción ha continuado, aunque no en la misma cantidad a lo largo de los años. El cacao es un negocio mundial, pero las exportaciones en base a la producción obtenida por el estado de Tabasco a lo largo de los años no han logrado cumplir la demanda internacional.
Si bien es cierto, uno de los principales problemas de las bajas exportaciones está ligado a los bajos niveles de productividad con tendencia a disminuir a través de los años, además de los problemas que esta conlleva, como los costos de producción que a su vez se traduce en una reducción de la utilidad y la variación en el precio en contra de los productores pueden llegar a sufrir debido a regulaciones referentes a certificaciones de calidad internacional que el productor no posea.
La pregunta de investigación planteada es: ¿De qué manera se pueden incrementar las exportaciones de las empresas productoras y exportadoras de cacao en grano de Tabasco?, a la cual se plantea la hipótesis: Las exportaciones de las empresas productoras y exportadoras de cacao en grano del estado de Tabasco se pueden incrementar mediante el aumento de la competitividad y a través de la diversificación del mercado de exportación. El objetivo principal de la investigación converge en crear una propuesta de solución al problema de investigación detectado misma que se expone de manera breve y concisa.
Posterior a ello, se realizó una revisión teórica respecto a las variables de competitividad y diversificación de mercado con la finalidad de determinar su influencia e importancia para incrementar las exportaciones de cacao en grano de los productores de Tabasco, así como sus principales determinantes. Para la variable de competitividad, se consideró a la competitividad en un alcance empresarial para lo cual Abdel y Romo (2004), enfatizan que la competitividad empresarial se deriva de la ventaja competitiva que tiene una empresa a través de sus métodos de producción y de organización (reflejados en precio y en calidad del producto final) en relación con los de sus rivales en un mercado específico.
En este estudio se realizó una encuesta basada en una escala tipo Likert de 5 niveles, la cual se presenta en una serie de afirmaciones que permite medir actitudes y conocer el grado de conformidad del encuestado; se compone por una serie de enunciados conocidos como ítems ante los cuales los individuos tienen que manifestar su grado de acuerdo o desacuerdo eligiendo una de las respuestas que conforman la escala, posterior a la aplicación, se suman los valores obtenidos a cada uno de los ítems y estos pueden ser analizados de manera independiente o analizar un conjunto de ítems que compongan una variable. La construcción del instrumento se realiza con base en los aspectos de las variables que se contemplaron para esta investigación que se deseen estudiar (Llauradó, 2014).
Para fines de este estudio, se realizó un análisis de los ítems que componen la variable dependiente (exportaciones de cacao) y para las variables independientes (competitividad y diversificación de mercado), de tal forma que se pudiera medir la correlación entre las variables independientes y la dependiente. Dicho instrumento constó de 45 ítems de los cuales 8 pertenecen a la variable dependiente, 29 para la variable de competitividad y 8 para la variable de diversificación de mercado.
Debido a la ubicación geográfica del sujeto de estudio, no fue posible realizar una prueba piloto, por lo que se aplicó el instrumento final de manera directa y física a las 27 empresas contempladas para la investigación en septiembre del 2019. Posterior a la aplicación se realizaron pruebas de fiabilidad y validez del instrumento, análisis por variable de acuerdo a los resultados de la encuesta y correlaciones por variable.
En este estudio no se obtuvieron las medidas de tendencia central ya que no se consideraron objetivas para el análisis del estudio.

Tabla 1
Prueba de fiabilidad con Alpha de Cronbach
A manera de conclusión para la variable competitividad, hay varios ajustes en el tema productivo que se deben de realizar para lograr aumentar las exportaciones, de igual forma se recomienda incorporar más certificados de calidad y renovar los aquellos con los que se cuenta. Intentar reducir los costos de producción al máximo sin sacrificar la calidad del cacao e independientemente de que se vean influenciados por el precio internacional, siempre establezcan un porcentaje mínimo de utilidad en cada negociación. Por último, se puede considerar incorporar intermediarios para llegar a aquellos mercados a los que no les ha sido posible a las empresas y continuar con un canal directo con aquellos mercados que ya se tenga una venta constante. Lo expuesto en este párrafo es con la finalidad de incrementar la competitividad de las empresas y por ende las exportaciones aumenten.
Primero, se propone realizar un análisis interno y externo de la empresa. Esto permitirá a la empresa saber si realmente los objetivos que se ha planteado en relación a las exportaciones, y si es que los tiene, se están cumpliendo con las estrategias que se están llevando a cabo. Con lo anterior, se recomienda plantear objetivos enfocados a la exportación de su producción, así como destinar un determinado porcentaje de la producción a la exportación de manera anual y que sea constante; y en el caso de que dicho objetivo se logre cumplir, incrementar dicho porcentaje de acuerdo con las posibilidades de la empresa de exportar más. Por otra parte, plantear objetivos orientados a fortalecer el posicionamiento de la empresa en el mercado nacional y externo; por ejemplo, incrementar el porcentaje de la participación de mercado, captar nuevos clientes en el extranjero, adquirir más certificaciones de calidad de en relación al cacao que produce la empresa, mejorar la administración de los recursos que se requieren para la exportación del cacao ya sea financieros, humanos, tecnológicos y materiales. Sin dejar de lado que, se debe de contemplar que todos estos objetivos se deben de plantear con la esperanza de que se puedan alcanzar considerando las capacidades de la empresa.
Por otra parte, se recomienda hacer un análisis de la competitividad de la empresa en donde se aborden los aspectos de: gestión comercial, gestión financiera, gestión de producción, internacionalización, gestión gerencial; y hacer un análisis de las cinco fuerzas competitivas de Porter, las cuales contemplan: amenaza de entrada de nuevos competidores, rivalidad entre empresas, poder de negociación de los compradores, poder de negociación de los proveedores y la amenaza de entrada de productos sustitutos; esto con la finalidad de realizar un diagnóstico acerca de la competencia y de la industria en la que la empresa se encuentra, lo cual, a su vez permitirá conocer el estado competitivo de la empresa y conocer áreas de oportunidad para mejorar. De igual forma se recomienda hacer un análisis de benchmarking donde se ubique a los principales competidores de la empresa (nacional e internacional).
Se sugiere elaborar un análisis de los mercados potenciales en el que la empresa establezca ciertos filtros para conocer mejor las condiciones del mercado para lo cual se propone hacer un estudio de los mercados internacionales que la empresa considere potenciales para diversificar sus exportaciones y posterior a ello hacer la prospección de mercado (elección de mercados potenciales) y elaborar las estrategias correspondientes para poder realizar la negociación con éxito. Se recomienda la asistencia a ferias internacionales de exportación para dar a conocer la empresa en nuevos mercados, para ello se sugiere realizar una propuesta de valor que logre atraer a los nuevos clientes.