In the vigorous confrontation with modernity (particularly after Qajar), the SHIITE AUTHORITIES have been given a role of double importance in the POLITICAL occasions of Iran.The issues such as the bases of legitimacy of government, the relationship between government and religion, the role of people, etc….. Are the issues responding to them would be considered as something inevitable by the SHIITE AUTHORITIES.The concept of POLITICAL CULTURE would be of great capacity in the reflection of approaches concerning the most declared elements in field of policy. Through a conceptual framework on the basis of the pattern of" interest and usury" linked to the POLITICAL CULTURE, the present research has clarified the fundamental elements of POLITICAL CULTURE of SHIITE AUTHORITIES belonging to this trend in the two periods of constitution and Pahlavi. Moreover, it has been investigated the fundamental change of these factors and their priority in these two periods utilizing the content-based analysis.

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.

Our analysis of Popper’s philosophy of science focuses on his concepts of tradition and situational analysis. These concepts represent innovative Popperian contributions to a historical and hermeneutical turn in philosophy of science that most of his critics, especially Kuhn, fail to recognize. According to his historical view, Popper conceives sciences as a complex of traditions in continuous transformation and progress by means of rational discussion of theories. In order to grasp the rational progress of scientific traditions, Popper proposes an original method that he calls “situational analysis”. This hermeneutical method seeks to understand the concepts, hypotheses, actions, practices, controversies and products that scientists made to solve problems in their specific historical contexts to improve the truth content of theories. In addition to his historical and hermeneutical turn, Popper also inquired about the social and POLITICAL conditions for the progress of scientific traditions by means of intersubjective criticism of theories and conjectures. According to him, the rational discussion of ideas requires, as necessary conditions, plurality of ideas, intellectual humility, and freedom of thought and communication that can only exist in an open and democratic society. With these considerations, we may say that in addition to a historical and hermeneutical turn, Popper also contributed to a social and POLITICAL turn in the philosophy of science

The primary objective of this article is to elucidate that a comprehensive understanding of Greek POLITICAL thought necessitates an examination of its origins in Ancient Greece. Traditional scholarship in Greek POLITICAL thought has typically assumed that it originated concurrently with philosophy and the establishment of the polis. In this research, drawing upon the visions of Eric Voegelin and Leo Strauss, we endeavor to establish a refined definition of POLITICAL thought while challenging the aforementioned conventional assumption. It is argued that POLITICAL reflection remains intimately intertwined with the theological-mythological beginning of thought in Greece. This theological-mythological mode of thinking initially found expression in the works of Homer and Hesiod, with these poets serving as the foremost intellectual AUTHORITIES and initial educators of the Greeks. The Greeks, in their self-perception, viewed themselves through a lens of religion and in the mirror of gods and divine forces. Consequently, any exploration into Greek POLITICAL thought must acknowledge the works of these poets as the seminal intellectual foundations of Greek thought. It is imperative to recognize that POLITICAL thought in Ancient Greece did not commence with philosophy or the emergence of the polis, but rather with poetry and a distinct form of religious-mythical experience, namely theologia-muthologia.

In the present article, the writer is attempting to prove the SHIITE POLITICAL CULTURE as the main factor in awakening people during the Qajar period, emerged due to the proper instructions by religious scholars and their resisting Qajar dominion. The writer believes in a secondary and subordinate role for intelligentsia in this regard, holding that they generally made use of the opportunity engendered by religious scholars to westernize people's movement.

Purpose: The flourishing of POLITICAL parties and currents is one of the signs of the degree of development in societies. In contemporary Iran and since the formation of the constitutional movement, POLITICAL currents have gone through many ups and downs and it can be said that POLITICAL currents in Iran after the Islamic Revolution have not yet reached the stage of institutionalization and stability. A characteristic feature of POLITICAL currents in Iran is the divergence and division among POLITICAL currents in recent decades, and this can be one of the reasons for the instability and cross-sectional and seasonal activity of POLITICAL parties in Iran. Therefore, the necessity of leading research seeks to answer the question of how factors and divergence among POLITICAL currents in Iran after the victory of the Islamic Revolution can be analyzed? And what are the scenarios for the advancement of POLITICAL currents in Iran?Method: To answer this question, the method of causal-layer analysis, which is one of the qualitative methods in futures research, has been used.Findings: The research findings indicate that this divergence is due to a wide range of reasons from the level of causal systems (from the institutionalization of power to the formation of parties as elitist initiatives), worldview and discourse (from charismatic POLITICAL authority to CULTURE). Subsidiary-follower politics to myth-metaphor (Iranian individualism to belief in a strong state-weak society) can be analyzed.Conclusions: Three scenarios for the future of Iranian POLITICAL currents can be considered: integration of currents as the security valve of the POLITICAL system, the collapse of POLITICAL currents in the traditional form, integration and consolidation in new social movements (virtualized parties).

Milk thistle (Silybum marianum (L.) Gaertn) belonging to the Asteraceae family and known for its valuable secondary metabolite, silymarin. In order to get the cell suspension CULTURE of Silybum marianum, the combination of 2,4-D and BAP hormones each with five different concentrations (0, 0.1, 1, 2 and 5 mg/L) and 3 different seedling explants (cotyledon, hypocotyl and root) was used to callus formation. High-quality callus was observed in eight different of hormone-explant combinations. Successful cell suspension CULTURE was achieved only by using callus created from cotyledon explants treated with 0.1 mg/L 2,4-D and 5 mg/L BAP. Furthermore, the study examined the effects of 2% and 4% Serendipita indica cell wall extract as an elicitor on silymarin production in cell suspension CULTURE at three different inoculation times (24, 48, and 72 h). After 48 h of inoculation with 2% fungal extract, the highest level of silymarin (199 ppm) was observed, which was significantly different from the control (46 ppm). The silymarin content of cells increased over time through elicitation with 4% fungal elicitor, while no similar pattern was observed with 2% fungal extract. Based on the results, the cell wall of S. indica can significantly enhance the amount of SLM in the cell suspension CULTURE of S. marianum.

Islamic revolution of Iran caused great evolutions in global and social structures, values and arrangements. Some of the factors leading to revolution were concrete social factors, and mental and intellectual factors had also great roles in creating discontent due to neglecting people's religious values as well as in formation of revolution due to revolutionary doctrines.Contrary to the belief that Iranians' POLITICAL CULTURE prepared no ground for revolutionary change prior to revolution, the question is how new elements emerged in parameters of Iranians' POLITICAL CULTURE, preparing the ground for revolutionary change. The present study is seeking to answer this question by stating the productivity of religious aspects of Iranians' POLITICAL CULTURE and new interpretations of religious doctrines as well as the religious leaders' proper usage of these doctrines.

This paper is concerned with Ibn Shi`ar Musili and his book Qalaid al-Jam`an. After giving a brief account of the book, the writer of the present paper comes up with the author of the book and his religious doctrine. He studies the biographies of the SHIITE presented in the book in general and deals with 43 of them in particular. He also points to some of their religious poems.