After offering an overview of some of the main themes of Popper’s political thought, the paper argues that his account faces two problems relating to institutions. The first is that while Popper stresses the ‘rational unity of mankind’, and the potential for any of us to furnish criticisms of public policy, it is not clear what institutional means currently exist for this to enable this to take place. Second, Popper has stressed the conjectural character of even our best theories. However, at any point, some theories will have fared better in the face of criticism than others, and they may give us important information about constraints on our actions. At the same time, as ordinary citizens we may not be in a good position to understand the theories in question, let alone appraise the state of the specialised discussion of them. There is, it is suggested, a case for thinking of ways to institutionally entrench such fallible theories, especially in the current setting in which social media play an important role

One may say that The Open society and Its Enemies (OS) offered in 1945 the first complete elaboration of the general approach proposed by Karl Popper, namely his ‘critical rationalism’, a bold generalization of the fallibilist falsificationism in the domain of the empirical sciences masterly proposed in Logik der Forschung (1934). The political content of The OS has been critically discussed. Nevertheless, not all people insist on the equally important moral dimension of the book, giving it its unity, I submit. Without morality, no critical discussion, no reason, no open society, let us say in a nutshell. I would argue that according to Popper, a strictly Christian morality of love would not be the appropriate emotional companion of critical rationalism, but that the less demanding moral emotion of sympathy or compassion is perhaps necessary to give it its force against violence. I give some support to this line of argument. In my view, Popper proposed a somewhat unarticulated critical rationalist ‘emotivism’ of sorts. The emotion of compassion is necessary for triggering our moral decisions and values, which are the ultimate basis of the choice for a reason against violence.

Considering the importance of solidarity as a theoretical and political structure and its connection with social harmony, acceptability and political legitimacy, the present research has conceptualized and formulated the problem of solidarity in the context of Iran's multi-ethnic society through the mediation of existing studies. . In the current research, the hybrid method has been used. The sample and statistical population of the research includes selected qualitative studies that have investigated the issue of solidarity and its dimensions in Iran from different aspects and perspectives in the period from 1372 to 1398. After searching in different databases, 500 related articles, books and research reports were identified and finally 54 sources were selected to perform the meta-combination method. Based on the synthesis of studies, solidarity in the multi-ethnic society of Iran has found a problematic situation. The results of the research confirm that the coordinates of solidarity in Iranian society are based on structural contexts and conditions. The main field in which the issue of solidarity in Iran should be established is the acceptance of a reality called "reliability and stability of cultural diversity". Based on the meta-combination of studies, the coordinates of solidarity in Iran's multi-ethnic society, due to "intercultural affinities", "disruption and non-inclusion in ethnic policies", "instability and imbalance of development", "inefficiency of ethnic political management" and "identification disorder". In the meantime, "cultural globalization", "taking role models from ethnic elites", "geopolitics of ethnic areas and transnational interventions" and "ethnic extension" are considered as intervening conditions. Despite the fact that ethnic and religious diversity is recognized as a central sign in the constitution, with this definition, political agents have sometimes resorted to strategies that social suffering and extroversion has formed in ethnic communities.

The reception of Popper in Japan has not been a glorious history up to the present day. There have been numerous misunderstandings and distortions. It is important to record and discuss them in order to learn from them and to make use of his ideas in the Japanese intellectual climate. This is the purpose of the present paper. From the perspective of the reception history, we searched the reasons why Popper has been misunderstood in Japan (especially in four areas: philosophy, economics, history, and political philosophy), and tried to identify some of the factors responsible for this misunderstanding. To this end, we applied the method of “situational analysis” to the Japanese peculiar intellectual situation after the so-called après guerres, rather than by using a chronological order. If the causes of misunderstandings and distortions in Japan can be clarified by means of a situational analysis, we can learn a great deal from this history and can use this knowledge to throw new light on the status of critical rationalism in Japan

Resistance is one of the fundamental Quranic values in the cause of the development of the Islamic society and the formation of the Islamic civilization, which means standing and resisting against something has upset the balance in internal and external dimensions. The formation of this value in the society as one of the methods of the conventional model of human life in the fields of human life; So that its manifestation can be observed in the totality of social behaviors, it is called the culture of resistance (Problem statement). The purpose of this article is the achievement of the engineering process of this value in a society based on the growth-oriented thought (ideological) system of the Holy Quran (Purpose). Now the question is what process does the Holy Quran propose in order to engineer the culture of resistance in the society? (Question). The necessity of examining this issue is clear considering the emphasis of religious teachings on this value and the need for Islamic societies, especially considering the current conditions of Islam and the need for convergence and coordination between the resistance front (Necessity). The research method in stating the engineering process and its components is qualitative content analysis with an analogy approach (Method). The findings of the research show that the engineering process of resistance culture is based on a self-awareness and purposefulness, according to the idea of Quranic growth, in a three-stage process that leads to the happiness of man and human society (Conclusion).

رابطه بین جامعه و ادبیات را می توان هم خیلی ساده توضیح داد، مثل اینکه بگوییم ادبیات آیینه تمام نمای جامعه، یک نیروی اجتماعی، و یا بخشی از زندگی اجتماعی است؛ هم با قدری سختگیری و تامل، مانند اینکه ادبیات را قلمروی پیچیده بپنداریم که کشف اشکال متنوع کنش متقابل بین اجزا و بازیگران مختلف اجتماعی از تواناییهای آن است. بنابراین، نقش ادبیات در جامعه و نقش جامعه در ادبیات بحث انگیزی خواهد بود. از آنجا که ادبیات به عنوان آفرینشی با دامنه های گسترده زیبایی شناسانه شهرت دارد می توان از این زاویه نیز به آن پرداخت، هرچند این نگاه به ادبیات داغی بحث را فرومی نشاند و سوالات بسیاری را بی جواب می گذارد. در مقاله حاضر تلاش شده است رابطه چندوجهی ادبیات و جامعه در چارچوب نظریه ها و رهیافتهای مختلف بررسی شود.

نظریه های اجتماعی با به کاگیری مفاهیم ابداعی خود، شناخت پدیدارهای مختلف اجتماعی در یک جامعه را شدنی می کنند و توضیحات خود درباره علل پیدایش، دگردیسی و فرجام واقعیت های اجتماعی را با پیامدهای کوتاه یا بلندمدت مترتب بر آن ها پیوند می زنند. فرایند دگرگونی های به هم پیوسته، توامان و سه گانه در قلمروهای واقعیت اجتماعی، نظریه فلسفی و نظریه اجتماعی می تواند عینیت ها را به گونه ای کارآمد در سپهر اندیشه و ذهنیت توجیه پذیر و در عرصه کنش اجتماعی قابل کنترل سازد. اما در شرایط برهم خوردن این هم زمانی که عموما در شرایط جوامع پیرامونی رخ می دهد، درک و تفسیر وضعیت این جوامع با دشواری مواجه می شود.با گذشت نزدیک به نیم قرن از حضور جامعه شناسی و جامعه شناسان در نظام دانشگاهی ایران، به نظر می رسد دستاوردهای اندیشه اجتماعی ایرانی در جهت شناخت جامعه ایران و پیش بینی تحولات آن چندان قابل اعتنا نیست و منطق دگرگونی ها و فراز و نشیب های اجتماعی را نمی توان در چارچوب نظریه های موجود فهم و قابل پیش بینی نمود. مقاله حاضر بر اساس بررسی ها خود گرد محورهای: الف) نسبت اندیشه فلسفی و اندیشه اجتماعی ب) ویژگی های جامعه ایرانی به عنوان جامعه ای پیرامونی ج) قابلیت ها و تحدیدهای موثر بر اندیشه ورزی اجتماعی در ایران، می کوشد چالش ها و موانع موجود بر سر راه نظریه پردازی درباره جامعه ایران را مطالعه کند و به بحث درباره عوامل بحران در تامل اجتماعی نظام مند و روش مند پیرامون واقعیات جامعه ایرانی بپردازد.