Over the last two decades, a change has occurred in the paradigm of the development model, esp. individual and social development, and the theoretical model of dynamic human training has been attracting considerable interest since then. Indeed, humans and their needs were viewed from a different angle, and the communities set it as their goal to educate and train psychologically and socially good/OK humans. Thomas A. Harris, an American author, is one of the noted psychiatrists who has researched on this subject for several decades. He has written several books on the good status and the good human. He believes that good training bred good status. This article firstly provides a short introduction about the book and then in the second part, Transactional Analysis theory is introduced, and then the structure and content of the book is mentioned in the third part. In the rest of the paper, the criticisms and evaluation of the book are presented in two sub-sections (a) evaluation of form and (b) evaluation of content. In the final section of the paper, the conclusion on the book are presented.

Regarding the unlimited divine grace, one of the important points in eschatology is pagan's eternal Staying in the hellfire. This point has been mentioned in the explicit wordings of Quran as well as traditions. On the other hand, logical reasoning and mystical findings have something different to say. In this paper, when presenting the important reasons of the both agreed and disagreed with views, we have mentioned Sadra's view. He, by means of his theory of pagans' natural change, tries to make these two seemingly contradictions in harmony with the help of Quran, reasoning and mysticism. Finally, he, using a mystical exploration, seems to have found a tendency toward the theory of eternal Staying in torture. Then, it should be said that neither reason nor mysticism can solve the problem, therefore, it remains to say that only Quran can be relied on in the field.

In the Iranian family sociology, the dominant approach is based on this general idea that the family is the center of patriarchy. Based on this view, women at home are in subjugation and under male dominance. To support this idea, a lot of researches have been conducted in recent years. However, the present study does not seek to identify the patterns of female subjugation,rather it is in the process to identify the patterns of their resistance to male dominance within the home. As such, the study seeks to answer the question as how women use "culture" as a tool of resistance as well as to change the balance of power in the family. In this regard, 36 married women were interviewed. Findings showed that women use the strategies such as "struggle for meaning", "reverse decoding", "resistance to gender stereotypes", "resistance through tradition" and "appearance of obedience but hidden resistance within family" to resist the male dominance. Through these, they try to control male power in the home and balance it accordingly. Various resistance strategies indicate that women’, s “, resistance sources" in the family are numerous, which take place in different domains and in different ways.

The philosophy behind this article is that the international concerns regarding the positive and negative effects of globalization are increasing, particularly for the national development and localization .The appropriate management of the issues relating to the globalization and localizing the education for decreasing the problems and increasing the benefits for local community inevitably is a key subject in the educational development, specifically in the developing countries. The purpose of this article is describing the concept of globalization of the educational curriculum and syllabus and yet Staying localized. This is analyzed through the research method of descriptive-comparative of and the typology of multiple theories of curriculum, and an educational pattern will be offered for curriculum and syllabus in Iran. The theories of Tree, Crystal, DNA cage, Fungus and Ameba ( 2005) emphasize the global dependence and local biases. This typology can offer a range of recommendations for educational philosophers, curriculum developers, educationalists, and teachers in order to regulate new educational strategies for territorial, local, national, zonal, and continental educational development. Also, the educationalists would learn how to shift from the Cage pattern to Crystal or DNA pattern, and how to organize national and local, personal and institutional learning in line with developing critical thinking, mental clarity, and opportunist knowledge through eliminating traditional methods and replacing them with virtual methods, Information and Communication Technology and etc. We hope that the theories and ideas offered in the present article have some benefits for national and international efforts to globalize education in favor of future generations in the new millennia.

The Islamic Revolution was the first religious revolution of the present era or, in other words, the first major uprising against the mundane systems and the most modern form of uprising. In the process of the Islamic Revolution, a hegemonic discourse was formed which, with all its newness, rooted in the ancient tradition of Islam. In the revolutionary context, Islam was defined as a religion in which its politics and worshiping are integrated; its ethical rulings are political too; it also defined power in a synergistic relation with mystical religious knowledge. In this paper we consider the requirements of being and remaining revolutionist in the thinking of Imam Khomeini and the supreme leader of the revolution, which is loyalty and at the same time, emphasis on the dualism of republicanism and Islamism. In this essay, we will use these two basic elements in the Islamic Revolution and the emphasis of the founder of the Islamic Movement as a basis for discussion and describe the characteristics.