Anvari’s Divan, a sixth century poet, is one of the precious texts in Persian literature. It was edited more than fifty years ago by Saeed Nafisi and then, once again, it was edited and published by Mohammad Taqi Modarres Razavi. Despite the attempts and great strides taken by editors, there are many shortcomings in the recording of the poems, mostly due to a lack of access to old and authentic manuscripts and defects in reading the versions. In this study, 12 verses of old odes and excerpts have been edited based on the twelve old manuscript of which five manuscript were accessed by the editors, two manuscript were accessed by the expositors, and five manuscript have been used edite the selected verses. In correcting the mentioned verses, in addition to the background of manuscripts, the reasons and evidence for precise recording of the verses have been discussed. The results, in addition to clarifying the correct form of selected verses from Anvari’s Divan and recognizing some rare cases of vocabulary and expressions as well as pointing to poet’s some images and interpretations, on the one hand reflects the unique role of the old ignored manuscripts in poem correction, and on the other hand, indicates the mistakes and errors in reading the old manuscripts used by the editors.

The aim of this paper is to consider whether critical rationalism has any ideas which could usefully be applied to the internet.  Today we tend to take the internet for granted and it is easy to forget that it was only about two decades ago that it began to be used to any significant extent. Accordingly in section 1 of the paper, there is a brief consideration of the history of the internet.  At first sight this makes it looks implausible that any of Popper’s ideas could be applicable to the internet, since Popper died before the internet came into general use.  However, section 2 argues that Popper’s theory of World 3 does apply very well to the internet.  This application is significant because, as shown in section 3, it leads to the problem of misinformation, which is one of the most significant problems generated by the internet.  In section 4 there is an attempt to solve this problem using ideas taken from Popper’s epistemology. It is argued that there should be changes in education designed to prepare students for the internet age. Teaching in the internet age should focus on presenting to the students not just the accepted theories but also the evidence on which they are based. An illustration of how this might be done is given by considering an example from science teaching, namely the teaching of Newtonian mechanics in the last years of school or first years of university.

In this paper, I address the issue of the possible applicability of the ideas of Karl R. Popper’s social and political philosophy in the contemporary political life of postcolonial countries. Through reference to the reception of Popper’s philosophy in Central and Eastern Europe, I argue that Popper’s writings were effective in catalysing the political wholesale transformation by undermining Marxists’ pretensions to scientific status rather than through his anti-utopian and anti-revolutionary political recommendations. In the context of attempts to apply Popper’s ideas in postcolonial countries, especially Sub-Saharan Africa, I claim that the influence of Popper’s social thought on the politics of those countries may not be as effective as expected or desired.

'Post-truth' has become a buzzword for numerous current crises: the fragmentation of the media landscape, the ongoing debate about 'fake news', the loss of trust in science, etc. Although these crises take place in society, it is claimed that the roots of post-truth can be traced back to the history of philosophy. Occasionally, it is asserted that Karl Popper's critical rationalism gave rise to post-truth: His rejection of verificationism has limited truth claims in the realm of science. Given the absence of infallible evidence and certainty, critical rationalism calls for challenging scientific authority. I argue that post-truth is compatible with critical rationalism from an epistemological point of view, considering that both positions are critical of certainty. However, in critical rationalism, fallibilism, responsibility, and the idea of criticism are combined, and in this respect, it offers a possible way to overcome the problems that are associated with post-truth. This treatment of the problems of post-truth results from the recognition of moral responsibility to take action on the basis of a hypothesis that remains open to revision.

Since Critical Rationalism is considered by some more of an attitude or mindset and by others a methodological approach to philosophical thinking and practical problem-solving, its application, or more accurately, its epistemological testing grounds, should be expected to be much more wide-ranging than they have been so far. With the exception of some published anthologies on Critical Rationalism and occasional nods to the legacy of Karl Popper’s falsificationist methodology, relatively few applicaions of a critical rational approach to contemporary theoretical debates in the social sciences have been published. I wish here to critically challenge the (optimistic) Hegelian and by extension the neoliberal view of the progress of American capitalism by reframing it with the Marxian notion of expropriation as applied to enslavement on plantations. The logic of enslavement as a process by which brutal exploitation has been practiced for centuries offers a falsifying test case of the rationality of capitalism and its promise of individual freedom of choice. This essay is an explicit exercise in the potential power of a version of Popperian critical rationalism being applied to the intersection of modern liberalism and capitalism, exploring the imbrication of a critical and rational analysis.

Alexander Aphrodisias lived in the second century AD and during the time of Galen. He has described most of Aristotle's books; In such a way that it can be claimed that he is considered the most faithful and accurate interpreter of Aristotle. His interpretations of Aristotle's works are accompanied by unparalleled accuracy. One of his distinctive features is to try to resolve possible contradictions and inconsistencies in the remaining works of Aristotle. The remaining treatises of his are mostly explanations of Aristotle's views on philosophical issues. The treatise he wrote about time is one of the treatises he wrote to explain and defend Aristotle's approach. In this treatise, Iskandar tries to explain his point of view while expressing some of the statements about time. Examining some of the topics in this treatise involves stating four things: 1) statements about time; 2) the interpretation of "number" in relation to time; 3) how the movement is normal compared to the truth of time; 4) About the quality of the existing connection in the real time. This treatise is based on three copies from the libraries of Tehran University, Theology Faculty of Tehran University and Sepehsalar School. Since the original version was not available, it has been tried to use the analogical method in correcting this treatise. he purpose of correcting this treatise is not only to explain some of the contents that Alexander briefly stated, but also to show its influence on the philosophers after her.

Seyed Hasan Qaznavi is one of the great poets whose poetry and character have not been known very much due to living in one of the most fruitful periods of Persian poetry. His divan was first published with many problem in 1328 (A.H) by the correction of Muhammad Taqi Modares Razavi. These problems can be studied in the following fields: the method of correction (not specifying the basic copy and order of using other copies, not specifying the source of verses and poems, the defect of copies); variant copies (mentioning the variant copies without the sign (/) of copy, incomplete variant copies, preference of annotation over the text, sameness of annotation and text); incorrect forms; omissions (poems and verses); general problems (repetition of poems and verses, print errors, not having appendices and defection in end indices and using sources with unscientific publishing). Besides some points such as determining and explaining the specific method of correction and providing complete variant copies by considering trustworthiness which is one of the primary and obvious principles of scientific correction and should be regarded in the critical correction of this Divan, nowadays some authentic copies of this Divan have been obtained which eliminate many mistakes, Tashifs and omissions of Modares’ printed version. Proposing various instances of such mistakes and defections, this research emphasizes the necessity of recorrection of Seyed Hasan Qaznavi’s Divan.

1. Introduction: Khaleghi Motlagh is one of the last scholars of with the expertise of knowing texts and Shahnameh correction. He has edited and published Shahnameh in a critical scientific manner. The basis of his work is that the editor first reviews and evaluates all or a large part of the manuscripts and determines its independence or kinship and grouping, then chooses the most valid ones and puts one which is known as the oldest and the most correct ones as the basis of the text, and records the manuscript differences accurately and scientifically at the footnotes or in a separate volume, but unlike the method in which the editor have to be loyal and faithful to the original text in composing, he does not make himself to follow the main text. Rather, he evaluates the recordings in terms of their degree of authenticity (selection) and among them he chooses the right or more accurate recording on some more difficult recording criteria (Lectio difficilior) and takes it from any copy to the text; while in cases where all versions are corrupt, he makes a deductive correction.

Artifacts are ubiquitous and influential in our world, but their nature and existence are controversial. Several theories have been proposed to explain the ontology of artifacts. Drawing on Popper's theory of three worlds, this paper suggests a metaphysics for artifacts along the line of a critical rationalist (CR) approach. This theory distinguishes between three realms of reality: the physical world (World 1), the mental world (World 2), and the world of objective knowledge (World 3). The paper argues that artifacts have different ontological components that correspond to these three realms, and that each component is real and causal. The paper shows how this perspective can account for the intentional and functional aspects of artifacts, as well as their dependence on plans that influence different realms of reality. The paper explains how this pluralistic ontology, compared to the rival theories, enables one to explain the relevant ontological problems of artifacts. The paper also explores how this proposal can lead to a research program encompassing a broader range of technologies, such as social artifacts. In sum, the paper suggests that Popper's three worlds theory provides a rich and comprehensive framework for understanding the metaphysics of artifacts.