After offering an overview of some of the main themes of Popper’s political thought, the paper argues that his account faces two problems relating to institutions. The first is that while Popper stresses the ‘rational unity of mankind’, and the potential for any of us to furnish criticisms of public policy, it is not clear what institutional means currently exist for this to enable this to take place. Second, Popper has stressed the conjectural character of even our best theories. However, at any point, some theories will have fared better in the face of criticism than others, and they may give us important information about constraints on our actions. At the same time, as ordinary citizens we may not be in a good position to understand the theories in question, let alone appraise the state of the specialised discussion of them. There is, it is suggested, a case for thinking of ways to institutionally entrench such fallible theories, especially in the current setting in which social media play an important role

One may say that The Open society and Its Enemies (OS) offered in 1945 the first complete elaboration of the general approach proposed by Karl Popper, namely his ‘critical rationalism’, a bold generalization of the fallibilist falsificationism in the domain of the empirical sciences masterly proposed in Logik der Forschung (1934). The political content of The OS has been critically discussed. Nevertheless, not all people insist on the equally important moral dimension of the book, giving it its unity, I submit. Without morality, no critical discussion, no reason, no open society, let us say in a nutshell. I would argue that according to Popper, a strictly Christian morality of love would not be the appropriate emotional companion of critical rationalism, but that the less demanding moral emotion of sympathy or compassion is perhaps necessary to give it its force against violence. I give some support to this line of argument. In my view, Popper proposed a somewhat unarticulated critical rationalist ‘emotivism’ of sorts. The emotion of compassion is necessary for triggering our moral decisions and values, which are the ultimate basis of the choice for a reason against violence.

Considering the importance of solidarity as a theoretical and political structure and its connection with social harmony, acceptability and political legitimacy, the present research has conceptualized and formulated the problem of solidarity in the context of Iran's multi-ethnic society through the mediation of existing studies. . In the current research, the hybrid method has been used. The sample and statistical population of the research includes selected qualitative studies that have investigated the issue of solidarity and its dimensions in Iran from different aspects and perspectives in the period from 1372 to 1398. After searching in different databases, 500 related articles, books and research reports were identified and finally 54 sources were selected to perform the meta-combination method. Based on the synthesis of studies, solidarity in the multi-ethnic society of Iran has found a problematic situation. The results of the research confirm that the coordinates of solidarity in Iranian society are based on structural contexts and conditions. The main field in which the issue of solidarity in Iran should be established is the acceptance of a reality called "reliability and stability of cultural diversity". Based on the meta-combination of studies, the coordinates of solidarity in Iran's multi-ethnic society, due to "intercultural affinities", "disruption and non-inclusion in ethnic policies", "instability and imbalance of development", "inefficiency of ethnic political management" and "identification disorder". In the meantime, "cultural globalization", "taking role models from ethnic elites", "geopolitics of ethnic areas and transnational interventions" and "ethnic extension" are considered as intervening conditions. Despite the fact that ethnic and religious diversity is recognized as a central sign in the constitution, with this definition, political agents have sometimes resorted to strategies that social suffering and extroversion has formed in ethnic communities.

The reception of Popper in Japan has not been a glorious history up to the present day. There have been numerous misunderstandings and distortions. It is important to record and discuss them in order to learn from them and to make use of his ideas in the Japanese intellectual climate. This is the purpose of the present paper. From the perspective of the reception history, we searched the reasons why Popper has been misunderstood in Japan (especially in four areas: philosophy, economics, history, and political philosophy), and tried to identify some of the factors responsible for this misunderstanding. To this end, we applied the method of “situational analysis” to the Japanese peculiar intellectual situation after the so-called après guerres, rather than by using a chronological order. If the causes of misunderstandings and distortions in Japan can be clarified by means of a situational analysis, we can learn a great deal from this history and can use this knowledge to throw new light on the status of critical rationalism in Japan

Background & Objectives: Cardiovascular events are among the most common causes of mortality in patients with end stage renal disease. Caediac biomarkers such as troponins are very sensitive in diagnosing heart problems. Troponin I can be used to diagnose acute cardiovascular problems in hemodialysis patients.Methods: In -this descriptive-analytical and cross-sectional study the level of troponin I was measured in 39 hemodialysis patients using ELISA method and BUN, Cr and Hb level before hemodialysis. LVH and LVMI were determined by echocardiography. The data were analyzed using SPSS.Results: The patients were 52.92 years old on average. 26 patients were male and 13 female.The average of tropnin I was 0.78 µg/l. There was no meaningful relationship between troponin I and LVMI, age and sex. However, a significant relationship was found between the level of troponin I with EF and diastolic dysfunction (p=0.05).Conclusion: Troponin I can be regarded as an indicator of LV dysfunction.

One of the most significant dimensions of any crisis is its psychological impacts on the crisis-hit individuals. Studies show that in crisis situations people experience different feelings such as fear, anxiety, panic, hopelessness, lack of concentration and control, etc. These states involve people in the crisis and many other problems that, if be neglected, exacerbates the crisis and makes the measures taken for managing and controlling it, ineffective.Exploring the psychological impacts of the crises, the present article sheds lights on the role of media in reducing these impacts. The article further investigates issues such as principles of crisis communications, the characteristics of an effective media message, the factors influencing the confidence of crisis-hit people in media messages, etc.

To have in mind the types that encompass general representatives of how society is realized in its diverse forms in practice is a matter essential for the sociologist as well as for others interested in studying the Iranian society, as for any other. Therefore, this paper as its main question asks under what theoretical type the Iranian society can be discussed, considering the overall characteristics of the contemporary Iranian society. So far, various general labels have been used by the Iranian and foreign theorists to capture such typical concept. this paper attempts to propose a new type/label to describe the contemporary Iranian society. It initially argues why the labels and types that are widely used to describe Iran's society such as rentier, developing, oil, or Mass society, are not appropriate ones. Having criticized the existing labels, the paper proposes a new label which is ' the malformed modern society.' Employing techniques such as depth experts' interview, secondary analysis, and the library, we find an explanation as to why the Iranian society tows the adjective ' modern'; that is, it is neither a traditional nor a backward society.Upon emphasizing the modern nature of the Iranian society four categories of its internal and external malformations are highlighted. Based on the newly introduced theoretical type capabilities of the Iranian society are made visible while its disproportioned and troubled aspects do not go missing within a cloak of complex and obscure lexicon. This will also provide relevant awareness for those concerned with the reform issue (both in the area of state and outside of it).