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.

Theories of the social sciences, after the development of philosophical linguistics in the twentieth century and the emergence and evolution of the schools of linguistic analysis, have also been proposed in relation to “language” and are also known as cultural theory in terms of symbolic linguistic meanings. However, Abū Naṣr al-Fārābī (Arabic: أبو نصر الفارابی) defines civil science (political science) as a social theory about civic and followers and on the other hand, in the section of ʿIlm al-lisān (Arabic: علم اللسان) of the book of Iḥṣāʾ al-ʿUlūm (Arabic: إحصاء العلوم) and he explains civic and communities (Arabic: أمم و مُدُن) in relation to language and the evolution of linguistic industries in more detail especially in chapter two of Kitāb al-Ḥurūf (Arabic: کتاب الحروف). The following research is an analysis of the relation between language, community and city (polis) in Fārābī philosophy and Fārābī’s explanation of civil science (political science) and the characteristics of cities and communities (ummahs) is expressed from his point of view in this article and then, the relationship between language, communities and cities in Fārābī’s view has been discussed. The result of this research is that Fārābī relates and links the evolution of communities with the development of linguistic techniques and arts and at some stage of development of linguistic techniques emphasizes the relationship between philosophy and religion and he uses the word nation (Arabic: ملّة) instead of Ummah (Arabic: أمّة) consequently.

This article investigates the role of prescription of linguistic norms in the language of science. Normative rules are applied in order to bring order into this process and to facilitate communication among experts. The paper analyses an example of a lexeme from the field of electronics in Croatian laguage in order to show how different modifiers in multiword lexical units change the conceptual frame of particular terms. These terms behave as polysemous lexemes whose meaning depends on the context and can hardly be prescribed and limited. The author concludes that instead of talking about the prescriptive normative concern,perhaps it would be more precise to talk only about the description of actual linguistic patterns, since language is always a step ahead, always following its own secret" ways and creating its own laws.

The idea that science is objective, or able to achieve objectivity, is in large part responsible for the role that science plays within society. But what is objectivity? The idea of objectivity is ambiguous. This paper distinguishes between three basic forms of objectivity. The first form of objectivity is ontological objectivity: the world as it is in itself does not depend upon what we think about it; it is independent of human thought, language, conceptual activity or experience. The second form of objectivity is the objectivity of truth: truth does not depend upon what we believe or justifiably believe; truth depends upon the way reality itself is. The third form of objectivity is epistemic objectivity: this form of objectivity resides in the scientific method which ensures that subjective factors are excluded, and only epistemically relevant factors play a role in scientific inquiry. The paper considers two problems that arise for the notion of epistemic objectivity: the theory-dependence of observation and the variability of the methods of science. It is argued that the use of shared standard procedures ensures the objectivity of observation despite theory-dependence. It is argued that the variability of methods need not lead to an epistemic relativism about science. The paper concludes with the realist suggestion that the best explanation of the success of the sciences is that the methods employed in the sciences are highly reliable truth-conducive tools of inquiry. The objectivity of the methods of the sciences leads to the objective truth about the objective world.

The Abrahamic religions include the three monotheistic religions of Judaism, Christianity, and Islam. All of these religions consider Abraham as their ancestor, and they consider science to be the knowledge of the universe and humanity, which are divine revelations. The framework of science in the Abrahamic religions uses three basic concepts: 1) monotheism (as a fundamental principle, a single and all-encompassing Divine vision) 2) the universe (as a divine creation) 3) science (as an all-encompassing knowledge about the world as the sign of God). The purpose of writing this paper is to find the common principles governing science among Abrahamic religions, using a descriptive-analytical method based on library sources. The results of this research is an intellectual attempt to draw on the commonalities between various Abrahamic religions in the areas of constructive dialogue in the field of globalization, based on revelatory and spiritual teachings, to achieve the unification of the world, which is one of the divine promises and is rooted in the natural foundations of humanity.