Conceit is one of most deceptive Literary- rhetorical moral techniques that despite having high artistic value, it hasn’t been paid attention to a lot yet. According to the studies, there is no material about the conceit renewal in Shafiee Kadkani's Poems. The purpose of this study is to show how conceit has turned to be a new Writer by Dr.Vahidian Kamyar definition, has classified the conceit in Shafii Kadkani poems in two collections as "a mirror for the voices" and "second millennium of mountain deer" in associated with recitative techniques, simile, personification, symbol and the rhetorical techniques: Oxymoron, Allusion, paradox and has analyzed the renewal of it and is concluding that conceit in association with Literary- rhetorical techniques as made from his creative mind or as archaic that recreated it, has took the new form.

Conceit is discussed as a vice in relative actions of one's own in the most ethical works. When studying conceit, Razi has thought it on a medicine-based view of ethics and with a safety-centered approach. Ghazzali, however, studies conceit with regard to his theological view. In the paper, the two approaches along with their consequences have been intended as the problem. According to the hypothesis of the paper, Ghazzali has taken a religious basis in conceptualizing the subject. In addition, the origion of conceit, its way of treatment, as well as Razi and Ghazzali's methodology have been intended as problems of the paper. Razi has known conceit as an imaginary perception of mind when measuring its own conducts. For Ghazzai, yet, it is originated from the ignorance of Divinty aspect of favors. In this way, their ways of prevention and treatment differ.

“Varram series” is one of the authentic sources on Qur’anic verses, Hadiths, and traditions revered by both Shiite and Sunni scholars. It has been authored by Sheikh Abol-Hossein Varram ibn- Abi Faras ibn Nakhaie, a 6th-7th century (AH) Shiite jurisprudence and scholar, and consists of two parts. The first part provides a selection of Ghazali’s theological book, Ehya-ol-oluom, including moral virtues such as piety, asceticism, and self-purification; it also mentions moral vices and ways of overcoming them, virtues and ways to gain them, manners of interpersonal relations and certain other details of manner of conduct; sections on death, next world life, and descriptions of the Resurrection. The second part repeats the same concepts and meanings.There is a a renowned series known as ‘Abvab-ol-Jenan’ left behind by Mulla Mohammad Rafie-al-din Vaez Qhazvini, an 11th century (AH) poet and scholar. The first volume of this work includes fourteen discourses; in each, the author, using literary language and rhetorical devices, introduces and criticizes one human moral vice. Then the author quotes verses from the Holy Qur’an relating to the point in question and proceeds to interpret the verse in his literary style. In so doing, he quotes the intended Hadiths from such books as Varram series, Ershad-ol-Qholoub, Kanz-ol- Latayef, Zahrat-o-Ryaz, Ebn-e-Babeveh’s Amali, Oddat-o-Daie, Sheikh Tousi’s Amali, Sheikh Sadouqh’s Amali, and, above all, Nahj-ol-Balagheh.It is noteworthy to mention that in all Mulla Vaez has mostly drawn upon Tanbih-ol-Khater and Nazhat-o-Nazer known as Varram series.Since the eighth and ninth discourses of Abvab-ol-Jenan are on arrogance, conceit, and hypocrisy, the present article aims to establish the manners proposed by Mulla Vaez to overcome these vices, and thereby to analyse the influences of Varram series on his Abvab-ol-Janan.

The rise of the constitutional movement (Mashrootiat) was an introduction to the changes in the traditional society of Iran. This movement (constitution) has led to social and cultural development since it required some orientations to make different groups of people – either intellectuals or illiterates– familiar with the political, social and cultural modernized waves. These orientations were provided through translating European books into Persian, Iranian people’s relationship with people from other countries, intellectual’s knowledge of science and culture, college students and industrial effects, renewal and modernizing the whole country. After the familiarization, there were developments in all aspects of an individual life. During this period, Iran’s literature accepted the cultural changes and developments due to the new ways of social and political activities in the country. In order to be in harmony and adopt these developments for achieving the public’s goal, there was a desire in literature for new method and style considered by the poets and writers. MirzadehEshqi is one of the most active poets and the most effective figure in the literature during the constitutional movement. He realized the need for the change more than others and revealed this important factor in his poems. MirzadehEshqi is a pioneer in applying a new style in Persian poetry while maintaining its origin. During the wave of asking for development and changes, MirzadehEshqi – in his short life – made some changes in the shape, language and content of the poem considered as a significant movement.

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Revision of curriculum in higher education is a continuous, necessary and inevitable endeavor. In particular, universities involved in medical education are required to keep abreast of the latest developments. Indeed, review of medical education courses is vital in order to be congruent with global trend in health care and treatment, new technologies, emerging diseases, new expectations of patients, knowledge explosion, and growing information on human body. By 1972, the medical education program offered at the Faculty of Medicine, the University of Tehran was a model for other universities nationwide. However, some discrepancies among various universities resulted in setting up minimum, maximum, and proper levels of each subject of the course. In 1980s, the Supreme Council for Cultural Revolution approved an identical program for medical education at all universities. The Supreme Council for Planning embarked upon a major curriculum renewal effort in medical education in 1984. In 1985, the newly established Ministry of Health, Treatment, and Medical Education was entrusted with organizing the medical education. As a result, the Supreme Council for Planning Medical Education was formed to set up relevant courses, rules and regulations. In 2001, curriculum revision, to some extent, was delegated to universities. This paper reviewed the history of medical education in Iran. Discussing experiences of universities involved in medical education, some suggestions were made to improve the program.

This qualitative research was carried out with the aim of presenting a curriculum renewal model in the higher education system and with the systematic research method of the Grounded Theory Approach. For this purpose, by conducting open interviews with 23 curriculum experts, data was collected and analyzed in three stages of open, central and selective coding. The results of the research showed the extraction of more than 200 basic concepts from the interviews, as well as the statistics of 117 sub-categories and 22 main categories, which in the form of a paradigm model includes curriculum revision and renewal as a central category; Causal conditions (need assessment, commitment, expertise and independence of teachers' actions, etc.); Strategies (foreseeing, constant monitoring of environmental capacity, university-industry interaction, etc.); Platforms for curriculum renewal (quality of management in revision of courses, type of cooperation between stakeholders, etc.); The intervening conditions (the prevailing values ​​in the society, the revision of the bylaws, etc.) and the consequences of curriculum renewal (curriculum effectiveness, etc.) were proposed and designed and explained in the form of the final model of curriculum renewal