A retrospective study of 1964 medical records of patients who had undergone surgery for chronic otitis media at the Baghiyatollah hospital from 1992-1998 showed a recurrence rate of 8.3%.62% of this group had a systemic disease. Bone marrow disorders were the most common and the thalassemia minor phenotype had a 31% prevalence rate. Four of these series underwent mastoid surgery for three times. Medical records show in all the patients treated by modified radical mastoidectomy without the use of synthetic material had no recurrence for at least one year post operation.

Acute Rheumatic Fever (ARF) occurs after an untreated group-A β-streptococcal hemolytic infection of the throat. It is an inflammatory disease of children and young adults but it also includes adults. ARF is a multi-system disease that may involve heart, joints, central nerve system, skin, kidney and pulmonary (1,2). There is no single diagnosis factor and the diagnosis of ARE relies on combinations of many clinical and laboratory findings (3,4). The first step in treatment is the eradication of the streptococcus to prevent subsequent episode of acute streptococcal laryngitis and recurrent ARF (2,5). ARF was not studied in Khorassan (Iran) and there was no updated information on the subject. In this paper results of comprehensive study of ARF in adults of Khorassan is reported. In our study total of 56 patients, including 39 males (70%) and 17 females (30%), with ARF were considered. Their age ranged from 14 to 50 years. Revised Jones criteria were our primary Guidelines for diagnosis. The incidence of cardit in this group of patients with ARF was 40.30%. In all incidence cardit occurred within the first 3 weeks of attack. 92.98% of patients with ARF manifested Arthritis. It mostly involved knees, ankles and wrists. Our study is of prospective type for the period 1997-2000. The results were compared with similar results of a developed country.

It appears that one of the most significant outstanding effects of Eqbal’s thoughts has been the introduction of critical epistemology of western philosophy (as well as eastern philosophy in Persian philosophical process). In this trend of critic of philosophers and their epistemological methods in general, only those who are following his lead will be blessed with the light of his guidance. Hegel and Nietzsche, who have been briefly discussed during the course of this article, are the representatives of two western philosophical genres: one with an idealistic notion and the other with a moralistic manner. Eqbal recognizes numerous intellectual defects in both of them. Eqbal maintains that the depth of oriental thoughts and religious epistemology, especially the one which relates to Islam, consist of such dynamics components which could dismiss  pessimismdismiss pessimism, degeneration and recursion and that would encourage optimism, while providing an inspiring explanation and an spiritual interpretation about the universe. “Nature”, “history” and “human” are the sources of cognition and interpretation of the universe, which have been extracted from the holly Quran by Iqbal, who has suggested the titles of “the great Palladian experience” or “the great experimental human cognition” for them. Eqbal Lahoori gave a fresh meaning and a new spirit to the criticism and explanation of religious cognition. The height and the extent of this critic and explanation are such outstanding and immortal that no thoughtful researcher and religious scholar, in no part of the world would find himself needless of it.

According to Husserl's phenomenology, "things" do not have any presence independent of man. In fact the real concept of "things" is a function of our communicating with them. Phenomenology tries to call our attention to the "origin of things", but this is impossible unless we are referred to the "essence" of things. In this process our sensualperceptual relation to the things is of special importance, because our understanding of things takes form without any cognitive presupposition.On the basis of the above-mentioned sensual-perceptual understanding, a kind of existential and ontological semio-semantic approach replaces the already dominant semiotics which possesses a formalist and structuralist character. Signs are then no longer the mechanical entities to depend on the interaction of signifier and signified and it will be thus impossible for the semiology to be self-contained, because the "sign" finds its meaning not as it is, but as perceived by man and according to his situation in a phenomenal context. This evolution owes its existence to what Greimas calls "existential deficiency", and it is indeed for the reason of compensating this deficiency that "discourse" turns out to be a context for phenomenal and instantaneous experience of the speaker of "things" as they are manifested to him.This paper is to determine not only the function of phenomenology in the sign-related studies but also its contribution to the emerging of the sensual-perceptual semiosemantics out of classic semiology.

Investigation of Quranic logic concerning creation of men indicates that any human being, like vegetables and animals, has its own specific seed and embryo, in such a way that any of such seeds can be considered as an invisible molecule containing identity of a human being. Being dead before entering this world, that molecule transfers into the womb in order to be raised in a secure environment. It is the same invisible molecule that is taken by angels when man dies and finally is cultivated in the soil again in order to be raised in the resurrection. Today some researchers try to experience the possibility of a creation similar to the original existent through putting animals' DNA in an appropriate environment. The present essay intends to clarify the main process of creation of man on the basis of respective Quranic verses.

In this article, first of all, the thesis of Rajah has been proved by revealed proofs and then, in dealing with metempsychosis, it's most important proofs of absurdity are being investigated by critical analyses. Concentrating on the premises and requirements of these proofs, they are criticized by new and initiative objections and it is resulted that: 1-None of them invalidates the conviction of Rajah. 2-Regarding five proofs of absurdity of all kinds of metempsychosis, the first proof is valid, but only on the foundation of either the thesis of substantial movement or the thesis of union of the intelligent with the intelligible, the second proof invalidates only absolute metempsychosis, the fifth proof, on the foundation of the thesis of union of the intelligent with the intelligible invalidates only some kinds of metempsychosis, the two other proofs are invalid. The proofs of absurdity of absolute metempsychosis are valid and the first proof of the two proofs of absurdity of descendant metempsychosis invalidates only some views of supporters of this kind of metempsychosis. The second proof of absurdity of descendant metempsychosis and the proof of absurdity of ascendant metempsychosis are both invalid.

Mathnawi is a collection of relatively varied contrasts wherein the opposition of the two worlds constitutes one of the most important foundations of the poet’s thought. In the constellation of Molawi’s thoughts, the dominance of the Unseen world over the visible world is constantly palpable. The discussion of ‘return’ is one of the foundations of his thought, leading us toward the Unseen world under the disguise of different terms. In this article, we encounter various meanings of death. These meanings, though leading us to the next world are different from one another. They are: transitional death, natural death, advisable death and martyrdom, among which Molana (Mewlana, Rumi) deals with the first one more than the others. In order to content his readers regarding the Unseen world, Molana has taken resort to allegory, because when he speaks of a world for which there is no boundary and form, he inevitably makes use of something perceivable in the world of form.