Relying on the observation that Language – “langage” or logos – has a questioning essence and its existence depends on the “Problematological difference”, Michel Meyer proposes the couple “question/answer” as the basic unity of linguistic studies. His analysis of the contrastive blend of these two elements leads to some Problematological triangle with hermeneutic/semantic, rhetoric/ argumentative and dialectic/dialogic as sides, and which includes any speech act, i. e. any kind of interaction between question and answer, in both intra- and intersubjective areas. Between this triangle and what Meyer calls the “classic model of syntax/semantics/pragmatics”, there is no side by side opposition, especially since the semantic dimension is common in both models. However, Meyer insists on their division, because he considers the classic model as the very manifestation of “propostionalism” in Language sciences. In the Problematological Conception of Language, the critique of linguistic propostionalism and the one of philosophical propositionalism are melded. They join the critique of positivism which, says Meyer, is the radical form of propostionalism.

The polite listener In England stares at the speaker attentively and blinks his eyes occasionally as a sign of interest. That eye-blink says nothing to Americans, who expect the listener to nod or to murmur something such as "mm - hmm”. And in some parts of  Far East, it is impolite to look at the other person at all during conversation.It is often argued that, in teaching foreign Languages, culture and Language are interwoven in a way that it is not possible to present Language without its culture. However, until a new method of teaching Language, called communicative approach, which is sociolinguistically oriented, had not come into existence, this belief was not used to be observed in textbooks and Language classes. This method intends to create situations in the classroom in which foreign Language can be used as naturally and authentically as the native speakers of target Language use it for communicative purposes.The problem of teaching culture, nevertheless, does not end here. Nowadays, foreign Languages are taught with different and varied objectives. Is it necessary for all foreign Language learners to get familiar with the culture of foreign Language they are supposed to learn? As Schumann (1984) claims, is it true that second Language learning is impossible, unless one gives up his/her own native culture and adopts the culture of foreign Language community? What are some relevant issues regarding teaching English in Iran? These are actually some basic questions raised in this article. Whereas definite answers are not necessarily provided in this paper, some areas of research related to culture, and teaching foreign Language are put forward.

Easy access to social media enables users to express their opinions and ideology about various topics like news, videos, and personalities freely, without any fear, and often in an offensive manner. It is a vital task to detect comments with offensive Language on social media platforms and relies on a complete and comprehensive tagged dataset. Therefore, in this paper, we introduce and make publicly available PerBOLD, a new Persian comment dataset collected from Instagram as a popular platform among Iranian. We follow a two-level manual annotation process in order to determine whether a comment has offensive Language or not and fine-grained tags of different types of offensive Language. Furthermore, we present some interesting aspects of data and analysis them.

Nature has aesthetics of its own, what can provoke the human mind into better recognizing the concept of beauty via mental perception. As such, human mind can interact with the nonverbal expressions of nature only to better his/her primitive aesthetic knowledge and reach a more novel recognition of aestheticism via the practice of interpretative deduction. This article has been the result of a series of discussions and dialogues between the authors on the nature of aesthetic geotouring and exploring the natural phenomena based on the Dialectical Method of Socrates and modelled after the Platonic dialogues. The outcome of this dialectic study brings to light the fact that touring in nature through providing the due opportunity for mental perception of aesthetic phenomena can provide a clearer definition of ‘beauty’ in its rich variety. Aesthetic search as such will culminate in forming a more illuminated mental concept of beauty in mind, what can influence human rationale for aesthetic judgment and enrich even more the texture of human aesthetic creation. Such aesthetico-interpretative endeavor might lead to a higher potential for creating more original works of literature and art and culminate in a better judgment about such aesthetic creations.

Explaining the meaning of “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in the Holy Quran according to the opinions of the commentators (the scholars who interpret the Holy Book of Quran) and the semantic functions of the words is the main issue of this research. Differences of opinion of commentators (Arabic: مفسّر; plural: Arabic: مفسّرون, Romanized: mufassirūn) and citing their views for different reasons necessitated this research. The present article has been studied and evaluated the opinions of the commentators in interpreting the verse and considers their views about “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in four parts. These include: Taḥaddī (Arabic: تحدّی, The Quranic Challenge), the Language of the audience and the place of revelation, the honor and capacities of the Arabic Language, the eloquence and explicitness of the specific Language of the Qur'an. The results of the research show that the “Clear Arabic Language” beyond the opinions of the commentators is a common understanding that has revealed the superhuman Language of revelation through human conversational style and considered the universal characteristics, transhumanism, transhistorical of the Holy Book of Quran while considering the conditions and understanding of the audience. Paying attention to the Quranic meaning of related words and narrations as well as Saussure’s linguistic point of view can confirm the recent meaning.

In this essay, first the significance of the Language and its role in developing, protecting and continuity of the culture and identity are explained. Second, since the persian Language achievements in transmission of meaning and conceptual systems in the filed of design of the green spaces, is based on cosmological patterns, this is also described. Persian Language has many words to name natural and built green spaces, which are based on Iranian history, culture and easthetics. These words are nowadays being neglected. In this essay, the words used to name green space in persian Language are presented. By this, we are trying to show a new way to read and interprete built environmental elements in Iran, particularly, urban green spaces. This kind of seeing and reading the environments may help to solve some of problematic and unknown dimensions of planning and design, of urban green spaces in Iran.

The present article, which deals with Wittgenstein' s Conception of truth, attempts to show that, contrary to the prevailing interpretation, the later and the former Wittgenstein' s view of truth was identical. Wittgenstein, as it will be mentioned, regarded truth as a redundant concept throughout his philosophical work, and as a result, he refused to provide a theory about truth. At the end, it is going to clarify that refusal to provide a theoretical formulation about truth does not mean logically being involved in antirealism, but rather he continued to have a realistic approach.