Purpose: The present research aimed at finding an answer to the question of the process of influence of cyberspace on Iranian Poetry in the future, and the influence of cyberspace on various aspects of poetry such as content, its audience, the poet, the media that published the poem, the process of composing the poem, the rights of the author, and Globalization of the Iranian poetry. Method: The Delphi technique was used to carry out this research. A group of experts comprising professors in the fields of Communication and Literature was selected. The expert’s opinions were collected and analyzed through an in-depth interview, a questionnaire based on the Likert scale, and by the execution of three stages of Delphi rounds. Findings: Accordingly, considering the content, the experts predicted that due to the impact of cyberspace, the quality of the poetry will be reduced and consequently, the language of poetry will become simpler and close to prose and it will only reflect the daily events of life. Regarding the audience, they concluded that the audience’s selection power will be increased, however, we can differentiate between the public and professional audience. With respect to the sender, there will be no phenomenon of multi authors, and regarding the channel, the experts agreed upon Media Convergence besides, the poets’ agency in publishing their own poems will be increased. Conclusion: Experts believe that the spread of communication technologies will make censorship ineffective. This is the only case in which the group believes in the impact of technology on the future of poetry. The group of experts did not reach a consensus regarding the impact of technology on the phenomena such as publication of author’s poems as one’s original work and the Globalization of Iranian poetry, thus, analyzed these items in the framework of the human agency.

This research was carried out with the purpose of determining the effectiveness of the self-knowledge educational package based on the theory of existentialism on the illogical beliefs of communication on people. The statistical population included all married people who referred to counseling and psychological centers in Tehran's 1st and 3rd districts with marital problems. In the current research, experimental research method of quasi-experimental type of pre-test and post-test design with control group was used. In the research sample, 16 people who had a high level of irrational beliefs were selected voluntarily based on the answers to the voluntary questionnaire of counseling centers, and 8 people were randomly replaced in the experimental and control groups. The data collection tool was Adilson and Epstein's communication irrational beliefs questionnaire, which was conducted with a pre-test and post-test design with a control group and 12 data collection training sessions. Multivariate analysis of covariance or MANOVA method was used for data analysis. The results of the analysis of covariance in the Mankva text showed that in the main hypothesis, the analysis of covariance in the variable of couples' irrational beliefs (sig=0.02, F=6.059) is significant. The results of the sub-hypotheses also showed that the analysis of covariance in the variable of destructiveness, belief in the changeability of the spouse, belief in mind reading, belief in sexual perfectionism and sexual differences of couples is significant. the self-knowledge education based on the existentialism approach is effective on the irrational beliefs of married people.

A double ambiguity has been charged against Rawls’s difference principle (DP). Is it Maximin, Leximin, or something else? Usually, following A. Sen, scholars identify DP with the so-called Leximin. One argues here that one has to distinguish 1° the Leximin, 2° the Maximin (as rule of justice formally analogous to the maximin rule of decision), represented by the figure in L of the perfectly substitutable goods, and 3° the genuine DP. When the augmentation of inequality benefits the worse off, only Pareto-strong improvements are permitted. Leximin would also permit Pareto-weak improvements too (after the first maximum D), where only the richest improves: from (2, 3) to (2, 5), say. This is forbidden by DP. With two classes, unlike Maximin, DP has no curve of indifference and is always decisive, as Leximin is. For undecisive Rules of Justice, which admit indifferent curves, I propose to add a lexically secondary rule, to break ties. That move is able to clarify the links and the differences between on the one hand Maximin alone, with its typical indifference curves in L, and on the other hand, the DP properly understood and the Leximin, which both have no indifferent curves. With two classes of persons (best off/worse off), DP appears more egalitarian than Leximin, because it's secondary rule is MinIn (Minimization of Inequality). But the intuition behind the distinction is that it cannot possible “fair” that only the best off improves in a productive social cooperation.

The ethical actions are important because of the priority of the mission goal and their close relationship with social progress and development. Therefore, the purpose of this research is the identification and social analysis of these types of actions among the verses of revelation and it deals with the effect of ethical actions in the production of social capital in the process of progress based on religious teachings and answers these questions based on the Quranic teachings. What impact do ethical actions (behavior) have on the formation of social progress? How do moral actions generate social capital and influence progress (development)? What coordinates, examples and dimensions does this group of actions have? What are the effects and consequences of this group of actions? Those actions that are desirable and progressive in the development of social interactions have been socially studied, analyzed and searched by using the inductive content analysis method. Honesty, trustworthiness and fulfillment of an obligation, altruism (Arabic: إیثار, self-sacrifice), asking forgiveness or istighfār (Arabic: استغفار ʾistiġfār), and forgiving others, kindness, non-violence, chastity and purity, patience and honesty and benevolent actions combined with social supervision have been discussed, which lead to sincerity, togetherness, coherence and expansion of social interactions and emotional relationships far from hatred and warm and emotional relationships and as a result, it causes the production of social capital and its improvement and will lead to the density of actions focused on purpose and excellence that are necessary for progress.

Considering the fact that the words in the intra-religious attitude are considered in two ways, the first is towards jurisprudential words and the second is a rational and conceptual view focusing on their meanings. we have tried to deal with one of the most important issues of intra-religious attitude with a rational approach by descriptive and analytical method, which is the category of "hermeneutic interpretation" of words, especially the most influential idea of interpretation & that is the view of the "spirit of meaning" of Ghazali. After Ghazali, Ibn Arabi used this theory of Ghazali regarding the development of meaning in creating his new idea, and by re-reading Ghazali's idea with a mystical approach, he presented his own theory regarding the expansion of meaning. While accepting the argument of the focal point of the theory of the spirit of meaning, he removes it from the exclusivity to the "linear", and for this purpose, he brought up arguments as well as the Conditions of Hermeneutic Interpretation in this regard. Ibn Arabi's arguments on transversal interpretation include new formulations in the argument, which after him, this theory was favored and accepted by Mulla Sadra, and then it was accepted by his students.

One of the most frequent rules in various areas of demonstrative jurisprudence of Two Major Sects of Islam religion is a rule that is known among Shīʿa as “tolerance in the evidence of traditions” (Arabic: التسامح فی أدلّة السنن) and in Sunnī as “latitudinarianism in documents” (Arabic: التساهل فی أسانید). Believers in the general application of this rule have based it for reasons such as consensus (Arabic: إجماع), tradition famous through practice (Arabic: الشهرة العملیّة), and rational judgement (intellectual judgement) and a group of aḥādīth (Arabic: أحادیث, plural form for ḥadīth, literally “talk” or “discourse”) called “Akhbar-e- Man Balagh” (Arabic: أخبار من بلغ). The understanding of the aforementioned narrations and the extent of application of this rule has caused a conflict of opinions among scholars. The narrations containing the excellences of suras of the Holy Book of Quran is one of the fields of application of the rule of tolerance. The present research has explained the types of exposure to this group of narrations based on the rule of tolerance by using descriptive-exploratory method and using library sources and seeks to find a suitable approach about narrations of the excellences of suras (chapters) of the Holy Book of Quran. The interaction with these narrations is organized based on a special reading of the rule of tolerance in the selected approach, which is based on a rational interpretation of the contents of Man-Balagh (Arabic: من بلغ)’s narrations and is compatible with the indications of some verses and traditions. The use of weak narrations containing the excellences of suras (chapters) will be permissible based on this approach considering three conditions and without any certainty of attributing these narrations to Sharʿ (Islamic rules).

Curriculum as the backbone of the educational system is one of the important factors in creating fundamental changes in the higher education system; The purpose of this research is to explain the effectiveness of entrepreneurship education model from the Islamic point of view and  the Leader, so that it can be used to examine the curriculum of architecture education in terms of the realization of entrepreneurship components in students. The method of the current research is a mixed exploratory one, which in the qualitative part, by examining the views of the Leader in his articles, books and speeches, descriptive propositions of his thought regarding the effectiveness of entrepreneurship education were extracted with the implication research method. In the quantitative part, the data was analyzed using structural equation method and using SPSS20 and smart PLS software. The findings showed that the model of entrepreneurship from the Leader'spoint of view can be divided into four main pillars: vision, knowledge, skill and business. And each of these main pillars overlaps with the model of effectiveness of entrepreneurship education in architecture curriculum. In this way, architecture higher education centers can, in addition to creating entrepreneurship curricula in the field of architecture, by identifying the potentials in the curricula of this field, strengthen the strengths and eliminate the weaknesses in them. This model, while providing the conditions for the realization of entrepreneurship education in academic fields, provides the context for the implementation of a local model in the light of Islamic orders.

Air conditioning systems are used in industries and residential environments with the aim of improving environmental conditions and creating a comfortable temperature for users. Considering the production of sound and vibration in most of its components, the lack of control of the production sound level always exposes the users to unwanted sound, which in addition to hearing complications, also causes fatigue and dissatisfaction with the environmental conditions. . Compressors are one of the most important sources of sound production in air conditioning systems, and screw compressors are one of the most widely used in air conditioning industries. Therefore, the compressor shell should be designed to minimize the transmission of sound from inside to outside. Since the maximum working temperature of compressors is up to 80 degrees Celsius, therefore, in this research, an acoustic test was performed on a sample of a screw compressor shell in two modes of ambient temperature and maximum working temperature inside the acoustic room, and the effect of temperature increase on the sound pressure level. transferred from the shell to the external environment is discussed. Finally, based on the frequency analysis performed in two conditions of ambient temperature and maximum working temperature and comparing the amount of sound transmitted to the environment at different frequencies, practical solutions to reduce the amount of transmitted sound pressure have been presented.

Regarding the way of facing the West and modernity, Ahmed Fardid is among the thinkers who, by adopting a philosophical and judgmental approach, rejects modernity, philosophy, and western civilization in its entirety. Fardid considers modernity and the West to have an inherent crisis and considers any attempt to patch up modernity with Eastern religions or cultures futile. Fardid, who is the creator of the word “Gharbzadegi (Westoxification)”, considers human sciences and Western civilization to be nothing more than the inciting soul vanities and blasphemy. By adopting an essentialist and negative approach towards the modern world, he calls for a complete break from the subjectivism and humanism associated with the modern world and a return to Islamic-oriented philosophy (Hekmat-e Onsi). Seyyed Hossein Nasr, as a traditionalist thinker, rejects Western civilization and modernity as a unified whole. He wants to incorporate modern science and reason and take perennial philosophy. In this paper, via a comparative analysis method, this hypothesis is examined that although Fardid and Nasr are sympathizers in the complete negation and rejection of the modern world, Fardid confronts modernity and its consequent subjectivism using Heidegger’s western thought. This is when Nasr confronts modernity from the perspective of a traditionalist thinker who believes in the foundations of tradition. Nasr considers the return to the perennial philosophy to solve confronting the Western world and modernity, but Fardid faced with the modern world, emphasizes that although modernity is the exposure of self-fulfillment, one must strive to overcome it. It is difficult to return to the past.