The polite listener In England stares at the speaker attentively and blinks his eyes occasionally as a sign of interest. That eye-blink says nothing to Americans, who expect the listener to nod or to murmur something such as "mm - hmm”. And in some parts of  Far East, it is impolite to look at the other person at all during conversation.It is often argued that, in teaching foreign Languages, culture and Language are interwoven in a way that it is not possible to present Language without its culture. However, until a new method of teaching Language, called communicative approach, which is sociolinguistically oriented, had not come into existence, this belief was not used to be observed in textbooks and Language classes. This method intends to create situations in the classroom in which foreign Language can be used as naturally and authentically as the native speakers of target Language use it for communicative purposes.The problem of teaching culture, nevertheless, does not end here. Nowadays, foreign Languages are taught with different and varied objectives. Is it necessary for all foreign Language learners to get familiar with the culture of foreign Language they are supposed to learn? As Schumann (1984) claims, is it true that second Language learning is impossible, unless one gives up his/her own native culture and adopts the culture of foreign Language community? What are some relevant issues regarding teaching English in Iran? These are actually some basic questions raised in this article. Whereas definite answers are not necessarily provided in this paper, some areas of research related to culture, and teaching foreign Language are put forward.

In the Persian Language, Formal analyses of the mystical Language are not in one type. Some studies analyze the mystical Language by a Formal approach and others follow a Formal attitude toward the mystical Language. A great group of these studies aims to introduce an explanation of the mystical Language based on the properties of the mystical tradition. Many of these studies, despite their differences, have common properties that bring up some criticisms. Introducing the various types of Formal analyses of the mystical Language in the Persian Language in this study, we have classified different criticisms and objects. The most important of these criticisms are inattention to mystical experience, the disproportionate and unjustified position of mystical experience in Formal explanations, the inextensibility of some results, and the confusion of literary Language with the Language of mysticism. Introducing a Formal explanation of the mystical Language, the exegesis model of the mystical Language could respond to the above objects. Ignoring the conventional ontological and phenomenological properties in this model, exegesis is defined as passing from one context to another. Despite different genres and structures, this exegetic construct has been found in mystical texts. Therefore, this pattern can be considered as the main and fundamental feature of the mystical Language, which is also connected with the content elements of the mystical tradition, without having a mandatory role in the linguistic and Formal explanations of the mystical Language. Transcendence, becoming, and passing from the exoteric layer to the esoteric layer are among contentual features which do not have any obligatory function in the linguistic and Formal explanations of the mystical Language.IntroductionThe mystical Language is studied from various points of view. Studies, traditionally, have been limited to the philosophical, ontological, epistemological, and phenomenological perspectives. However, in recent decades, some of the Formal studies in mystical texts have been developed in the Persian Language. It seems that Shafiei Kadkani’s (2013) ideas have been the first of these works. Despite their differences, many of the subsequent studies have common properties that bring up some criticisms.This research is a study of the various kinds of Formal analyses of mystical texts and their drawbacks. Therefore, this study intends to 1) classify the various types of Formal analyses of the mystical Language in the Persian Language, 2) classify their different criticisms and objections, and 3) propose a new model to analyze the mystical Language and texts.The four research questions of the study are as follows:What are the major kinds of Formal studies in the scope of the mystical tradition and Language?What are their major arguments?What are their most crucial drawbacks?Is there an alternative model in the Formal approach to the mystical Language and texts?Review of the LiteratureIn fact, after the publication of Shafiei Kadkani's Formal theory, some critical studies have been prevalent. Thus, most of these studies are based on his works. For example, Mir-Bagheri Fard and Algooneh Juneghani (2010) in their article ‘A Formalistic Analysis of the Mystical Language Foundations and Outcomes’ try to point out that the connection between Formalistic perspective and mystical tradition involves some paradoxes and discrepancies. However, other studies, with a more limited perspective, have concentrated on the works of Shafiei Kadkani (2013) and his attitude toward the mystical Language. MethodologyThe present study is a review and critical article. From a methodological point of view, it is worth mentioning that by ‘Formal’ or ‘Formalism’, we mean beyond only Russian Formalism as a school in the history of literary theories. We pick out this term as a concept that mentions every method based on the Formal criticism, linguistic, or aesthetic aspects of texts. Therefore, the mystical traditionally prominent characteristics are not taken as Formal cases. ResultsFormal analyses of the mystical Language and tradition can be categorized into three types:(1)   Investigating mystical text by a Formalistic approach. The main aim of these types of studies is to achieve literary and linguistic devices and techniques.(2)   Proposing a Formal attitude to the mystical tradition. This type of study does not, particularly, aim to analyze the special texts.(3)   Proposing a Formal explanation to mysticism. This type is related to connections between mystical experiences and Formal aspects of the mystical Language. The Third type of study is based on the binary of literary or poetic Language and every day or ordinary one. They take the poetic Languages and attribute them to spiritual mystical experiences (Sokr). The roots of this classification can be found in the traditional binary of the Language of Eshārat (Zabān-e Eshārat) and the Language of Ebārat (Zabān-e Ebārat).However, these studies have aroused various objections. The most important of these objections and criticisms is inattention to mystical experience. These objections can be classified into three levels: 1) the disproportionate and unjustified position of mystical experience in Formal explanations (What kind of relations is there between mystical experience and the mystical Language?), 2) the inextensibility of results of these studies to the various types of mystical texts (these results are, only, correspond with Zabān-e Eshārat or the poetic aspect of mystical texts), and 3) the confusion of literary Language with the Language of mysticism (the vague boundaries of these Languages). Introducing a Formal explanation of the mystical Language, the exegesis model of the mystical Language could respond to the above objections. Ignoring the conventional ontological and phenomenological properties, exegesis, in this model, is described as passing from one context to another. Despite different genres and structures, this exegetic construction can be found in any kind of Persian mystical text. Therefore, it can be argued that this model is the characteristic of the mystical Language that has connections with contentual features of the mystical tradition. Transcendence, becoming, and passing from the exoteric layer to the esoteric layer are among contentual features which do not have any obligatory function in the linguistic and Formal explanations of the mystical Language. The exegesis model of the mystical Language can open a new way to the studies in the scope of mysticism.

Language is the main factor of the culture and multilingual is the most precise reflex of multi culture. Our country can be known as a multilingual country because it has placed different societies in its political boundaries that each has its own particular culture as well as its own particular Language as one of culture elements. In spite of the fact that different societies have passed different steps of their social history but never lived in isolate speakers of every one of these Languages are in contact with neighbors who speak different Languages. Consequently, every body is in a position to learn some of the words used by their neighbors and very frequently people take a linking to some of their neighbors' words and take these words over in to their own Language. I.e. new words are constantly coming into use. Every Language has its own phonological system (its own collection of available speech sound and its own rules for combining these sounds into pronounceable words) the phonological system of Persian and Azari are different and hence a loan word can be very difficult for speakers to pronounce. So they usually pronounce the loan word as though it were as native word following the ordinary phonological patterns of their Language and as a result changing the original pronunciation of the word perhaps greatly. In this research an attempt is made to discover some phonological rules (vowel harmony, consonant assimilation, weakening and strengthening, change in vowels and syllable structure processes) that by using them phonetic representation of loan word is obtained.    

According to Arabic Language curriculum guide, Among different approaches for second Language Teaching, the approach of "text comprehension specially religious one" has been chosen for teaching this subject. The reasons of this choice were: the authors' conception of Iran's constitution (Basic Rules), the advice of supreme leader and the educational needs and experiences. This approach determines some "musts" and "must nots" for textbook authors and has its effect on every part of textbooks such as contents exercises, core vocabulary, idioms etc. This article is going to explain this approach and its reasons, methods, procedures and so on. Finally it is concluded that the choice of the mentioned approach does not have any important influence on Learning Arabic standard Language.

Easy access to social media enables users to express their opinions and ideology about various topics like news, videos, and personalities freely, without any fear, and often in an offensive manner. It is a vital task to detect comments with offensive Language on social media platforms and relies on a complete and comprehensive tagged dataset. Therefore, in this paper, we introduce and make publicly available PerBOLD, a new Persian comment dataset collected from Instagram as a popular platform among Iranian. We follow a two-level manual annotation process in order to determine whether a comment has offensive Language or not and fine-grained tags of different types of offensive Language. Furthermore, we present some interesting aspects of data and analysis them.

Explaining the meaning of “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in the Holy Quran according to the opinions of the commentators (the scholars who interpret the Holy Book of Quran) and the semantic functions of the words is the main issue of this research. Differences of opinion of commentators (Arabic: مفسّر; plural: Arabic: مفسّرون, Romanized: mufassirūn) and citing their views for different reasons necessitated this research. The present article has been studied and evaluated the opinions of the commentators in interpreting the verse and considers their views about “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in four parts. These include: Taḥaddī (Arabic: تحدّی, The Quranic Challenge), the Language of the audience and the place of revelation, the honor and capacities of the Arabic Language, the eloquence and explicitness of the specific Language of the Qur'an. The results of the research show that the “Clear Arabic Language” beyond the opinions of the commentators is a common understanding that has revealed the superhuman Language of revelation through human conversational style and considered the universal characteristics, transhumanism, transhistorical of the Holy Book of Quran while considering the conditions and understanding of the audience. Paying attention to the Quranic meaning of related words and narrations as well as Saussure’s linguistic point of view can confirm the recent meaning.

Introduction: Cognitive style is a psychological concept based on which people use information from the surrounding environment under certain thought patterns in order to expand their knowledge about the surrounding world. In this research, the explanation of the seven cognitive styles based on cognitive structures, Language-discourse and lived experience in Piaget's post-operational studies as structurators who give structure to the formless and meaningless mass of external sensations and perceptions and create meaning and worldview, Language creates discourse and shapes lived experience and existence. Methods: The method of qualitative research and content analysis of texts using selected texts included various worldviews. The statistical sample and the sampling method were purposeful and the study was completed until theoretical saturation was reached, and the coding and textual analysis process was carried out in the qualitative data analysis software Max QDA 2018. Results: The findings showed that three categories of cognitive structures, Language-discourse and lived experience were determined from among the five components of causal, contextual and intervening conditions and strategies and consequences, and the indicators of lived experience generate seven cognitive styles in the human situation. It existed in the world and man against the world Conclusion: It seems that the seven cognitive styles have the capacity to open new horizons in research in many cases.