The paper offers a distinctive reading of Popper’s work, suggesting that his Logic of Scientific Discovery (LScD) might be re-interpreted in the light of his Open Society. Indeed, Popper can be interpreted as criticising certain aspects of his first book, and as a result improving upon them, in his second. It suggests translating what Popper says about ‘conventions’ into his later vocabulary of ‘social institutions’. Looking back, I believe that Popper never intended the language of conventions and decisions to be read individualistically. I remain unsure whether Popper was himself quite as clear about this as he could have been.  My reading makes Popper a pioneer in the sociology of science. Scientific institutions are arenas of political power; but Popper did not discuss the structure and inter-relations of the social institutions of science, or offer a politics of science in the context of his methodology. What is missing from the skeletal sociology of LScD is the politics. We could put it in Popperian terms this way: Scientific institutions are both open and closed. They are closed, firmly, to the inexpert, to the non-members; supposedly they are open to the qualified, provided the prerogatives of seniority and leadership are acknowledged. Despite these shortcomings, Popper’s critical and rational approach and his insistence on openness and intellectual honesty are still important today.

This article has been written on the basis of critical rationality. The main purpose of the article is formulation of a epistemic apparatus for Solving Scientific Problem. Initially, the paper has posed methodoLogical problems, then responsed to two methodoLogical questions: "How Scientific problem, is "and "How problem- finding can be done". In response to the first questions, two kinds of problems have been distincted: social problem and theoretical problem. In response to the second question, the sources of the problems have been discussed. Source of theoretical problem is Scientific knowledge and criticism from theory. Social problem arises from social reality that in a given situation leads to a problem and further creates crises in the existing system.In continuation, the Logic of solving Scientific problem has been formulated on the basis of two kinds of reasoning’s: rational reasoning and experimental reasoning. Rational reasoning is a tentative solution of the problem. This solution may be true and false. Experimental reasoning is a justifier of the rational reasoning. These two kinds of reasonings are based on the method of trial and error.This Scientific approach was applied to solve democratization problem in Iran, therefore, this article has both theoretical and practical dimensions.

The discussion about the absence of “ Logic of legal " and the expression of the type, nature, function, and dimensions of it, in order to explain and rationally interpret the rights and avoid the cruelty, is one of the most important fundamental issues in each legal system. In this regard, each of the legal systems has devised a specific Logic. In this research, the main issue is the explanation of the specifications of Logic governing the legal system of revelation and the expression of the rules governing the understanding of law in order to attain its ends from a rational and reasoning path. In this paper, using a descriptive-analytical method and in response to the question of which Logical system of revelation for legal perception is Logical? The explanation of the Logic of rights and the stages of study is the proper understanding of the legal system of the divine. The summary of the findings and the results of the research is that by relying on the Logic of intermingling and strengthening the role of reason and inspiration from the "Fourth Travel" and ascending from the material to the source and the origins of the foundations, principles, and rules of law, and the explanation of material and legal provisions in the light of the rules of the ruling Logic, can be argued, arranged, and coordinated.

Mantiq al-Tair is an important mystical poem in which Attar depicts "Journey to God" in symbolic language and expression. The important theme of this work is "Journey"; Journey from the people to the right; "Discovery" and "unveiling" are important meanings and meanings of travel.. The most important issue that can be addressed in this regard is what is meant by Simorgh and how it can be referred to even hypothetically and theoretically or even as a new discussion. Most commentators have interpreted Simorgh as the essence of truth. But in a new reading of the allegories and symbols in the Logic of the bird, even in the form of a new design and opinion, especially in the symbol of birds, namely Simorgh, it can be said that by referring to close intellectual sources and worldview and measuring internal compatibility. A mystical text refers to Attar as Simorgh, a true "sheikh" or "old man" or "target" who addresses the "King of Birds" at the beginning of the story and in his allegory and introduction of birds; The Discovery of "Simorgh" and reaching the position of "Simorghi" is an important principle and a special education and reminder that Pir Neishabour offers in his work and explains it with different techniques of storytelling and poetry.. The research method in this article is citation, analytical and inferential.

In this article, it has been tried to analyse and classify the principles and concepts in the field of political geography in terms of epistemology and science philosophy.The statements and propositions in this field are divided into two parts:1- descriptive statements, 2- prescriptive statements, in terms of their link and the way of changing so, this enables us to know the general features of Scientific knowledge and match them to the contents of political geography and explain the Logic and the Scientific essence of this field.Methodology: This article is based on the suppositional-conclusive method which are the same as induction and deduction twins.This article has also used  some library sources and texts. This article is fundamental and theoretical.

What is the ultimate reality and the ultimate truth? From the perspective of Qur'an, how and with what means can it succeed in influencing the fact-itself of the universe? Can a simple, one-dimensional Logic, such as a reasoning mind, achieve the desired knowledge of religion about a more complex world and a more complex human being? Every method is not appropriate for any science to discover the reality. The proof analogy in the natural sciences is as fruitless as Scientific induction is ineffective in mathematics and philosophy. What made the transition from the old world to the new age? Undoubtedly, the appropriate Logic that Francis Bacon and others have pursued. The wise Quran also provides a lodic for understanding the end of creation of human and world. In addition to knowledge factors such as quintessence and rationality, reflection, thoughtfulness, knowledge religious, intelligence, science and certainty, the tendency, action, and dispositional factors are remembrance, piety, islam, faith, repentance, kindness, will, question, worship, obedience, patience, thanksgiving, hearing, cling, guiding and guardianship, and it emphasizes that they are very effective tools for understanding the reality or layers of it. In a word, the Quran proposes the Logic of objective right rather than the Logic of subjective truth. The Logic of truth is a small part of the Logic of righteousness, and in the absence of some factors it remains sterile. The philosophy of distinction and the birth of this article is refers to the broad Logic of Islam for a desirable understanding of reality from the perspective of religion.

The reception and influence of Popper’s philosophy of science and his political philosophy in Latin America have depended heavily on the translation of his major works originally published in German and English. Thus, for example, The Logic of Scientific Discovery, which was originally published in 1959, was translated into Spanish in 1962 and into Portuguese only in 1974. Similarly, The Open Society and Its Enemies, originally published in 1945, was translated into Spanish twelve years later in 1957 and into Portuguese in 1974. But apart from a discussion of the impact of the translations of his books, I also want to show that the political situation in some Latin American countries, for example, Chile, Cuba and Peru, has played a very important role in the introduction, reception and influence of Popper’s philosophy of science in general and his social and political thought in particular. Accordingly, the main purpose of this article is to examine the reception of Popper’s ideas in Latin America and give an account of his influence and legacy in some of the Latin American countries such as Argentina, Brazil, Chile, Colombia, Cuba, Mexico, Peru and Uruguay.