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.

The primary objective of this article is to elucidate that a comprehensive understanding of Greek political thought necessitates an examination of its origins in Ancient Greece. Traditional scholarship in Greek political thought has typically assumed that it originated concurrently with philosophy and the establishment of the polis. In this research, drawing upon the visions of Eric Voegelin and Leo Strauss, we endeavor to establish a refined definition of political thought while challenging the aforementioned conventional assumption. It is argued that political reflection remains intimately intertwined with the theological-mythological beginning of thought in Greece. This theological-mythological mode of thinking initially found expression in the works of Homer and Hesiod, with these poets serving as the foremost intellectual authorities and initial educators of the Greeks. The Greeks, in their self-perception, viewed themselves through a lens of religion and in the mirror of gods and divine forces. Consequently, any exploration into Greek political thought must acknowledge the works of these poets as the seminal intellectual foundations of Greek thought. It is imperative to recognize that political thought in Ancient Greece did not commence with philosophy or the emergence of the polis, but rather with poetry and a distinct form of religious-mythical experience, namely theologia-muthologia.

Expression in Iranian architecture experience is the main point of this article. Today, the spaces remaining from this forgotten architecture make emotional connections with people. Observation of contemporary architectural experiences and their formal specialties shows that being powerful to make emotional connections between the built space and the man is the common ability of stylist architects.Now, in comparison with expressive contemporary masterpieces in the world of architecture, the purpose of this article is to prove that the Iranian architecture experience is an expressive one and unknown Iranian architects were skillful artists, who used the built space as a mould in order to express feelings and shape dialogue between man and space. They were more than just good building engineers.The qualitative analysis of contemporary architectural experiences shows that making emotional connection is the middle step of the process of architectural design, from engineering level to the level of meaning. In this middle step, architect expresses feelings, as a stylist artist, and he may use the way of mimesis or the method of expression. If he has mimicked, then architecture is volumes of built spaces, it is repeatable. In this way of building, nature is a tool for decorating the scene and man is just spectator of a position. But, if he has expressed feelings, then architecture is emotional, it is a situation which connects man to his life space. Here, nature is essential, light , water, wind, plant, etc have been abstracted from their reality in order to be design materials, and essential form of life space is unique and creative.If architecture is expressive, then it is a language: an order of words and their connections, which is laid beneath the surface of the artwork. As a branch of art, architecture has its own specific mould of expression: an order of things in the linguistic organization of the art of shaping human being's life space.Built space, which is recognized by four walls, a roof and a floor, is the mould of expression in architecture. There are many words in the language of architecture, which come together in this mould, to construct essential form of life space. Stylist architect may use natural words, artificial ones or a mixed of the two. Therefore, three types of essential form of space can be recognized.The ideal type of an architectural space is the one that its effect of expression occurs as a soft and hard space. Wall, roof and floor are hard materials and light, water, wind, plant, etc are the soft ones. The resultant is a life space which is as soft as hard is. It is flexible and lets the man to obtain the daily motion of the universe in his built living area. It means: in this way of design, the essential form of space follows lifestyle.Iranian architecture is an artistic experience with expressive effects. Five essential forms of this architecture are: Iranian gardens, palaces, houses, mosques and bazaar complex and elements of urban architecture.

In this research, it has been tried to detem1ineand introduce the relationship between the mystical experience and paradoxical expression. In the first section the major function of these two categories in language has been considered. In the other section some significant questions have been scientifically answered. These questions are:Is the paradoxical expression the internal characteristic of the mystical experience?Can the content of the mystical experience be only conveyed with the paradoxical expression? Or can it be conveyed with the non-paradoxical expression?In order to answer these questions, first, varions viewpoints concerning these categories have been presented. Then, it is concluded that the language of the mystics is paradoxical due to their experiences. Hence, the language reflects the experience correctly. At the end, the last stage of the mystical language perfection, i.e. the symbolic language, has been considered and introduced.

Background and Aim: The hormone receptor status in breast cancer has been pivotal in determining the likelihood of response to hormonal manipulation. Tumors which are both estrogen and progesterone receptor positive are much more likely to respond to anti-hormone therapy than negative tumors. There is well-established similarity between breast tissue and salivary glands. The aim of this study was to evaluate the progesterone receptor expression in pleomorphic adenoma and adenoid cystic carcinoma of salivary glands. Materials and Methods: In this descriptive study, immunohistochemical staining with progesterone antibody was performed on 14 pleomorphic adenoma (PA) and 15 adenoid cystic carcinoma (ACC) paraffin blocks. The percentage of positive cells was determined using an eye piece graticule. Immunoreactivity was categorized as either positive (reactivity more than 5%) or negative (reactivity less than 5%). In addition the existence of progesterone receptor in tumor cells, stromal cells (fibroblasts), inflammatory cells and salivary glands around tumors was evaluated. Data were analyzed with T and Mann Whitney U tests with p<0.05 as the limit of significance. Results: Immunohistochemical staining for progesterone receptor was negative in 15 ACC and 13 PA. Only one case of PA showed immunoreactivity for progesterone receptor. Also, 12 normal salivary glands around tumor were positive. Inflammatory cells, endothelial cells and fibroblasts did not show immunoreactivity in most cases. Conclusion: The results indicate the lack of progesterone receptor expression in ACC and PA of salivary glands.

The method of metaphysics: Metaphysics is empirical but depends not, like the sciences, on recondite experience but on close attention to aspects of everyday experience we ordinarily scarcely notice. "Real" is a broader concept than "exists" (which applies only to particulars) and also applies to phenomena, kinds, and laws, which are real, but not, of course, existent entities. But "there are real kinds, laws, etc." doesn't imply that all the kinds and laws we believe are real, are. I call my approach "Innocent Realism" because--though it's certainly not naive--it requires attending to experience, so far as possible, without substantial preconceptions. There is one real world, enormously varied but also integrated. It includes physical stuff, kinds, laws, etc. and, here on earth, a vast array of human artifacts, physical, social, intellectual, and imaginative, all intimately interconnected. All this requires human mindedness (a better word than "mind" because it doesn't suggest that human mentality is an organ like the heart or the liver). Rather, it's a complex congeries of dispositions and abilities: to understand even such a relatively simple thing as what's involved in someone's believing something, we need to take account of the person's dispositions to behavior, verbal and otherwise; to the neurophysiological realizations of these dispositions; and to their connections to the world and to words in the person's linguistic community--this last requiring other people's words-world connection. "Virtual" reality is just one more computer artifact, clever, no doubt, but not metaphysically startling. It's oversold, but this is advertising hype, not serious metaphysics.

Statement of Problem: Differentiation of dentigerous cyst from unicystic ameloblastoma, discovering any initial ameloblastic changes in lining epithelium of dentigerous cyst at early stage, and differentiation between hyperplastic odontogenic epithelium in fibrous capsule of dentigerous cyst from ameloblastic proliferation, need to an accurate and reliable technique.Purpose: The aim of this study was to determine and compare Ki-67 immunoreactivity in various locations of the epithelium of Dentigerous cyst and Unicystic Ameloblastoma.Materials and Methods: In this historical Cohort study, 15 cases of dentigerous cyst and 9 cases of unicystic ameloblastoma were selected. Immunohistochemistry staining was performed by MIB-1 (murine monoclonal antibody against Ki-67). The stained nucleous were counted in basal and suprabasal layer of lining epithelium of both lesions in 1000 epithelial cells. Finally, the percentage of positive cells (presented as labeling index) was calculated. t- Student test was used to analyze the related data.Results: Ki-67 (LI) in basal layer of Dentigerous cyst (2.59 1.66) and Unicystic Ameloblastoma (3.76 79) had no significant differences, but Ki-67 (LI) in suprabasal layer of unicystic ameloblastoma (2.15 0.69) was significantly higher than dentigerous cyst (0.77 0.55) P=0.003).The difference between the average numbers of positive cells for Ki-67 (LI) in these two lesions was statistically significant (P<0.05) and it was higher in Unicystic Ameloblastoma than Dentigerous cyst.Conclusion: Based on the findings of this study, it is suggested that Ki-67 (LI) in suprabasal layer or throughout the epithelium can be considered as a useful marker for differential diagnosis between dentigerous cyst and unicystic ameloblastoma.