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).

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.

The Political thought of the ancient Greeks is rooted in the Myths of Greek civilization. It was due to changes in the society of Greece, especially in Athens, that Greek philosophers shifted from Myth to rationalism. In some Greek city-states, aristocracy became democracy and in some other city-states, dictatorship replaced it. Due to these developments, all Myths, especially the Myths related to politics, made a fundamental change and the tragedy of Political Myth was created in the form of Political theater. Antigone, as a Political Myth and one of the most important tragedies, shows the battle between freedom and autocracy; it explains the tragic results of autocracy on the city-state, the people and the ruler. By using descriptive-analytic method, the present article attempts to study this battle based on the Political and social changes of the city-state of Athens and the Greek world.

Classical approaches toward Myths, considering them as some inconsistent, unreal and meaningless forms, radically changed in 19th century under the effect of discoveries in the field of the historical linguistics and the development of the structural method. Under the influence of the linguistic school of Prague, the French structuralism tends toward an analysis of Myths. In this analysis, Myths are considered as forms containing meanings, emphasizing on the opposition between signified and signifier as it is put in structural linguistics. Thus, the analysis of Myths was used as a means to understand the hidden concepts of the human mind. The main characteristic of Political Myths is their report, in form as in content, with the universe of power. Symbols and signs of power look above all for the legitimation of the couple "to order I to obey" among human beings. These signs, as the Iranian "far" (the Greek charisma) can take some different shapes according to every culture, but carry some similar significances and generally some comparable aftermaths. The Myth of "vai" (the wind) in the ancient Iranian culture and its peers in other cultures, either the neighboring Indo- Iranian cultures or the faraway extreme orient and the preColombian American cultures, show some meaningful resemblances concerning the concept of power. In this article, after a description of the structural analysis according to Levi-Strauss, this method is used to study the Myth of "vai" and the concepts that come with it in different cultures to constitute a general table. The aim of the article is, especially, to demonstrate the "mediatic" dimension of this Political Myth.

This study attempts to provide a new interpretation of the phenomenon of jihad in contemporary Afghanistan. With the Soviet invasion of Afghanistan, the Afghan people waged jihad against the Soviet Union and its dictatorial regime in Afghanistan. Jihad is a category that has a long history in Afghanistan. The process of producing the Myth of jihad began in the 1970s. The process of producing the Myth of jihad took place in the social conscious of Afghan society and through icons. Icons are symbols that evoke the whole work on the Myth behind it. In this regard, we can name three icons for the Myth of jihad: the icon of colonialism, the icon of mercenary and handcuffed government and the icon of the oppressed. The Myth of jihad led to the construction of the Political cause by transforming religious groups into Political entities and creating antagonism and otherness. The Political Myth of jihad mobilized religious groups and turned them into Political groups. The other, created by the Myth of jihad, was seen as an enemy to be fought. Eventually this process led to the fall of the communist government in Afghanistan.

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

In modern times, the Neo-Kantian philosophy of Ernst Cassirer is the most significant attempt to construct a philosophy of Myth as an integral part of the philosophy of religion. His most elaborated definition of Myth can be found in the second volume of his Philosophy of Symbolic Forms. According to this book, Myth is a symbolic form that maintains unity of the word and being, the signifier and the signified, it yet still retains itself in the developing structure and, by the use of symbols and signs, it shapes the foundation of religion. Myth and religion, therefore, represent the fundamental tendency toward symbolic formation. In other words, they constitute the basis of a metaphor that lies at the heart of all forms of symbolic function.This essay surveys the nature of Myth, the characteristics of Mythic–religious though and the role of time and place in the development of the Mythology. It also deals with the relation between language and Myth and tries to give an account of the interrelationship between Myth and religion.

Folktale is a story passed down within generations of a particular ethnicity. That comprises the traditions of the culture or group. Folktales are rooted in ancient believes and rites, as well as Myths.Iranian folktales, including fairytales, fairytale romances and stories of ayyaran, are full of Mythical elements.The present article tries to show the Mythical elements of Iranian folktales.