In semantic theories it is stated that a symbol is a combination of three elements: Signifier, Signified and Signification. Commonly the word of symbol “is used for any object, act, event, quality, or relation which serves as a vehicle for a conception – the conception is the symbol's "meaning"“. Most of thinkers did not discuss aspects of Signifier for the people and how they perceive it. This issue can be stated as "the problem of signifier".In this paper I explain that in my fieldwork among Shias in Lucknow, how this presupposition of symbol theory does not work. Ta'ziyeh or Zarih are central and important sacred symbols in this community. Not only they do not have fixed, shared or neutral idea for signifiers in these symbols, but also they have multiple forms (signifiers) in the devotees` perspectives that are commonly changeable and unfixed.Accordingly, it should be considered in anthropological and semantic theory about symbol that signifier in its pluralistic and variable forms is a positive and active factor in producing of meaning and the way in which people perceive and interpret a sacred symbol firstly depends on their physical and sensual perception of the form or signifier.

For a long time philosophers and linguists, have investigated the concepts of signifier and signified. At the beginning of the twentieth century, linguistic studies in general and the concepts of signifier and signified in particular, have developed noticeably. Although in our tradition the question of language has been the focus of attention but the linguistic aspects of this human phenomenon have been ignored. We found Nasser khosrow as one of the few scholars and thinkers who has tried to find the nature of the relationship between signifier and signified through examining it from the linguistic point of view.He selects Nam and Namdar for signifier and signified attributing them the conventional nature.In this article with revision of saussure’s view and notion on signifier and signified, we examined whether Nasser Khosrow’s vision in this area can be held in modern linguistic studies?

Background and Objectives: Rh blood group system is one of the complex systems of blood groups and composed of nearly 50 antigens. The two gens of Rh D and Rh CE are responsible for coding of Rh system. Rh null genotype does not express any of these antigens. The prevalence of phenotype Rh null is 1 person per every 6×106 individuals and it is rather difficult to find compatible blood for the recipients in need. However, as there are probably members with similar characteristics in a given family, it would be plausible to diagnose the phenotype in family members to prepare compatible blood in time of need.Case: In 2014, a 39-year-old negative female patient with hemolytic anemia referred to BoAli Hospital in Qazvin. Her sample, due to incompatibility in cross matching was further tested and her Rh null group was determined.Conclusions: This case was identified by antibody screening tests and the subsequent determination of Rh antigen phenotype. After checking other family members, her brother was identified as the second Rh null group case in the country.

Abstract: The present paper, drawing on a descriptive-analytical research method, tries to examine the position of time in Dariush Shaygan's intellectual system, especially its appearance and emergence in the realm of traditional and modern culture, poetry, painting, architecture and novel. The results show that he considers time to be the central signifier or core of culture which in traditional Oriental cultures is mythical time and in modern Western culture is linear time. With a deep attachment which has to with the mythical time and its manifestations, he tries to find it by digging into various thoughts. According to Shaygan, although with the advent of modernity in Western culture, the mythical time was abolished and replaced by linear time, at the end of the twentieth century, following the electronic revolution, linear time gave its place to the global present time which has great affinity with mythical time. Of course, their ontological differences should not be disregarded. Eventually, this effort of Shaygan leads him to the novel, and he finds the time of the early myths in Marcel Proust's novel In Search of Lost Time.   Keywords: Dariush Shaygan, Culture,  Time,  Mythical Time,  Mythical Time Disappearance,  Electronic Revolution Introduction Dariush Shaygan (1935-2018), a contemporary Iranian philosopher and spiritualist, seems to be mainly concerned with culture, which rooted in the confrontation between tradition and modernity. On the one hand, because of his oriental identity and belonging to the traditional cultures of the Orient, he seeks to gain a deeper understanding of these cultures. On the other hand, by paying attention to the intellectual-epistemological products of the modern Western world, he tries to clarify the unknown dimensions of culture. The main question is whether it is possible to find a central core in his culturology that is the key to understanding of his ideas? The present article argues that this key is the category of time. Methodology This study employs descriptive-analytical method through analyzing and examining Shaygan's different works to show how Shaygan uses category of time to understand the traditional and modern culture.       Findings In his first period of thought, Shaygan focused on the phenomenological study of the traditional cultures of the Orient and realized that their world view was rooted in a common spiritual experience. In this spiritual experience, the origin experience - an experience based on a kind of inner feeling to achieve "absolute timelessness" and "eternity" - precedes everything. Shaygan interprets this "timelessness" as a "mythical time." Concept of "trust" in Islamic mysticism, the "repository of consciousness" in the Mahayana Buddhist school, the "golden testicle" in Hindu mythology, and the "mnemosyne" in Greek mythology are examples of "mythical time". However, in Shaygan’s view, the man lived only in their initial stage in the "mythical time", when they were immersed in their eternal sleep. But with the awakening of consciousness and the consolidating concept of "I" as a very crucial rift occurred in the concept of time, and time took various forms without losing its mysterious power (Shaygan, 1371(a)sh). Shaygan sometimes uses the phrass of "time as presence" to refer to "mythical time" and thereby shows its manifestation in the worldview of five great Iranian poets (Ferdowsi, Khayyam, Mulavi,  Saadi, and Hafez) and Iranian arts. According to the emotional content of the poet, the presence times of these five poets are different but all of them are like a melody that has been played in various positions (Shaygan, 1376sh). According to Shaygan, with the advent of modernity in the sixteenth century in the West, the "mythical time" disappeared and a "linear time" dominated the Western worldview. "Linear time",  unlike "mythical time", can be divided into past, present and future; also it moves in a straight forward and irreversible line. More importantly, it is a time free of myths and devoid of content. The demythologization of time has caused a deep rift between nature and man on the one hand and man and God on the other hand. Yet, with the advancement of technology and the advent of the electronic revolution in the twentieth century, a kind of global present time emerged that had obvious similarities to "mythical time". Global present time has three qualities, "omnipresence, momentum, and immediacy", which were attributed to the divine essence; and also this time is the basis for the emergence of intangible and imperceptible things that mystics speak of them. It should be noted, however, that "the present time" arising from the electronic revolution and the "mythical time" do not fall into the same ontological status. In other words, the former is at the level of the sensory world, but the latter is in the vertical order of existence and in the realm of “esoteric observation "(Shaygan, 1380sh). Shaygan, in the last period of his life and his last work, The Magic Lantern of Time, analyzes time in Marcel Proust’s In Search of lost Time. The central issue of this novel is time, but not time in the calendar and everyday sense; rather, the time depicted in this novel is more like a "mythical time" which the past is always present or in other words "the synchronicity of successive moments" (Shaygan, 1396sh). Conclusions From Shaygan's viewpoint, the central core of culture is time. Time in traditional cultures has manifested in the form of "mythical time". But with the advent of modernity in the West in the 16th century, the "mythical time" disappeared and a "linear time" dominated. However, in the 20th century, two other times emerged which have very similar to " the mythical time". One is the "global present time" that took shape after the electronic revolution, and the other is "the present time" that appeared in the novel. Of course, it should be kept in mind that their ontological status is not the same. References The Qurān Ahmadi Bābak, (1386 SH) Heidegger va Purseshe Buniādēn, Tehran: Markaz. Ebrahimi Dinani, Gholam Hossein (1393 SH) MUʿmmāye Zamān va Hudūth Jahān, Tehran: Hekmat va Phalsaphe. Eliade, Mircea (1382 SH) Myth, Dream, Mystery, Translated by: Roya Monajjem, Tehran: Elm. Dabbagh, Soroush (1397 SH) Ābye Daryāye Bikarān: ṭarhvāreē az erfān Mudern, Toronto: Bonyad Sohrevardi. Dhāker, Manochehr (1392 SH) Barresye Khāṭere, Vafādāri va Nawʿshenāsye Akhlāghi bā Estefāde az Kārkardhāe yūngi, Taammulate Phalsaphi, 3(9):30-47. Shaygan, Dariush (1378 SH) Asiā dar barābar Gharb, Tehran: Amirkabir. ___________ (1395 SH) Panj Eghlēme Huzūr (Ferdowsi, Khayyām, Mulavi, Saʿdi, and Hāfez), Tehran: Farhang Moaser. ___________ (1371 SH) Henry Corbin: The Horizons of Spiritual Thought in Iranian Islam, translated by: Bagher Parhām, Tehran: Agah. ___________ (1395 SH) Dar Justejūye Phazāhāye Ghumshude: A Collection of Articles Related to Visual Arts, Tehran: Farhang Moaser. ___________ (1371 SH) Buthāye ḏhehni va khātereye Azali, Tehran: Amirkabir. ___________ (1380 SH) New Enchantment: Forty-Piece Identity and Mobile Thinking, translated by: Fatemeh Valiani, Tehran: Farzan Rooz. ___________ (1376 SH) Under the Skies of the World: Dariush Shaygan's Conversation with Ramin Jahanbegloo, translated by: Nazi Azima, Tehran: Farzan Rooz. ___________ (1396 SH) Fānūs jādūie zamān: Negāhi be Zamān az Dast Rafte, Asar Marcel Proust, Tehran: Farhang Moaser. Tull, Eckhart (1399 SH) The power of Now: A Guide to Spiritual enlightenment, Translated by: Masiha Barzegar, Tehran: Zehn Avis.

When an issue like Mahdism goes beyond the limits of ideological realms and becomes a socio-political phenomenon, it has the necessary capacity to be studied as a discourse. Mahdism had such a capacity in the Safavid era. To conduct the present historical-analytical study based on the discourse theory of Ernesto Laclau and Chantal Mouffe, the research question is: How was the political-social structure of the Safavid era able to establish such a relatively comprehensive equivalence chain? In this regard, the hypothesis of the research is that through one of the principles of the discourse, namely, the chain of equivalence, Mahdism has found a way to bring the society into a remarkable convergence regardless of gender, ethnic, geographical, political, and even religious differences. The findings of the study show that the articulation of Safavid rule based on Mahdism, in parallel with the creation of a chain of equivalence through the generality of belief in the savior as discourse mechanisms, has succeeded in creating social convergence regardless of existing differences. The deep constructions of the Safavid hegemonic structure, including historiography and historiography, and positions and jurisprudential texts of Shia scholars, have made it possible to create this chain.

Background: Living in a university just through attending the academic environment has always been full of different experiences that play a significant and unseen role in the formation of a formal and predetermined curriculum. The purpose of this study is to narrate the seven-year lived experiences of medical students in Mashhad University of medical Sciences about the factors constituting the hidden and null forms of their curriculum. Methods: This research was conducted with the qualitative method of content analysis through 1-Semi-structured personal interview with students of different basic and clinical levels of medicine, 2-Performing two-group interviews(Focus Group) 3-Reviewing and analyzing the content of all medical students’ logbooks, the section which is about the expression of experiences, criticisms and suggestions from attending different wards of the hospital and clinical training by using Graneheim and Lundman method in data analysis. Results: After analyzing individual and group interviews as well as analyzing students' logbooks, 942 initial codes were obtained. The codes were classified in 11 main classes with the following titles: Existence of specific educational plan, content materials and educational resources, master's pattern model, student role, teaching method, assessment method, teaching and learning strategies in the environment, the role of area, location, equipment and infrastructures, teaching time, gender composition and mixing, and the atmosphere governing relationships and the environment. Conclusion: In this study the factors that formed the hidden and null experiences of medical students were examined. The students expressed their experiences and their role in learning 11 dimensions. This demonstrated that attention by politicians, policy makers, and managers can create an environment full of dynamism and education.

The purpose of this study is to examine the meaning transformation of despotism signifier from Safavid Era to the rising of Iranian despotism discourse in Qajar era. The method is archaeology and the study is focused on the relations of the meaning transformation with discourse practices. Pre-modern texts were investigated for the significance of Despotism. The results suggested that these significance refer to ethical meanings. Then it can be claimed that despotism in pre-modern texts do not have politico-cultural connotations. Conceptual significance Turn of despotism to a discourse is the byproduct of historical events such as war, cholera and famine. This turn creates a new order of things, on one hand, and problematized despotism as a barrier for this new order, on other hand. In this context despotism became the central signifier of a discourse which tries to theorize the Iranian society. This concept in Iranian study is behaved like a fetish which should be returned to its historical springs.

Curriculum design is one of the main parts of the process of teaching and learning in education. In fact, the null curriculum refers to the deleted and ignored parts of a curriculum. In this study, we tried to analyze the null curriculum and identify the factors that led to the null curriculum at schools. The null curriculum occurs in three levels: Some parts of the content of textbooks are deleted or added by policy makers, writers or politicians, due to the mismatch between the needs of students and society. Some parts of the content of the curriculum are neglected by staff and teachers in schools. Finally, some parts of the content of textbooks are omitted by the students that not connected with their real life. The main objective of this research is to provide a theoretical perspective on the three levels of the null curriculum based on governing system in society, schools and students. Finally, we propose some solutions to prevent of null content in the planning or execution of curriculum.

Desire and master signifiers are key dimensions of spatial planning in Lacan planning and urban policy formation. Positivist or scientific planning theory tried to concentrate on built environment and neglect from the role of emotion and desire. Why is it so difficult to define concisely the meaning of ‘desire in planning’ and many of its dominant concepts— jouissance, unconsciousness, signifiers or master signifier—when deployed in formulating urban planning theory? Lacan's theoretical insights and conceptualizations of split human subject, divided between symbolic consciousness (ego) and unconscious affect can help to empower new dimension of planning thought. The article argues that a Lacanian inspired framework is particularly useful for understanding spatial planning and related discourse, for it provides insight as to how desire and resultant ideological believes shape planning policies. Lacan's psychoanalysis discourse theory suggests an answer based on an understanding of our human subjectivity, a subjectivity that implicitly seeks to overlook contradiction and ambiguity in our desire to fulfill human aspirations for a harmonious and secure world. This article will use Lacanian theory to examine the beliefs of the dominant planning discourse and examines Lacan’s psychoanalytically derived planning theory as to its appropriateness for understanding aspects of planning practice and theory. Lacan theorized not only about language and discourse, but also about that which resides outside of master signifiers and underlies human desire, to provide an understanding of human subjectivity, planning contradictions and motivation.

The concept of null curriculum was first introduced by Eisner (1979). In his view, what is deleted from the school curriculum leads to educational defects in learners. The incidence of educational defects is not primarily due to the omission of some of the educational components, but there are other causes for null curriculum, such as neglected, demoded, distorted, and sterilized curricula, which also lead to shortcomings in the education process of individuals (Marzooghi, 2015). The present study investigates and validates conceptualization of various types of null curricula in both intentional and unintentional dimensions and also at the intended, implemented, and learned levels of curriculum. In this regard, the case analysis was used for determining the, and Cronbach's alpha coefficient was employed for obtaining the validity of the findings. The findings indicated the reliability and validity of the types of null curriculum.