۱.
The importance of perceiving and knowing children visiting museums in Iran, inform researchers about the shortcoming of fundamentals in this regard, and despite the many potentials of this area, Children's visit to Museums in Iran is facing serious obstacles considering such shortages. In this regard, it seems very important to understand the importance of considering children as museum visitors. According to recent literature and perspectives advanced by experts related to this topic, all with the intent to broaden the views of museum professionals, this presentation wants to clarify the main results of these investigations which include: • Innovations of museums for children during their visit to learn and discover cultures • Children's criteria for visiting museums, and service quality factors (PhD thesis of researcher: Quality approach in the development of children's visit model), • Social and cultural influences in shaping society, The results offer a framework as a point of departure for understanding children in museums. To sum up, it can be said that museums have important entities for children's attractions, which with proper planning, attention and investment, can turn into young audiences' spotlight.
۲.
The rationality of religious belief systems indicates longitudinal relationships, so that each benefit from pertained rationality based on ontological place within the web of religious knowledge. Therefore, it can be possible to consider three layers of religious beliefs i.e. fundamental, middle, and marginal. Here fundamental beliefs are the most rational, followed by middle and finally marginal. Concerning Islamic and Christian traditions, there can be two beliefs, believing in one God and the hereafter, that are considered fundamental ones. There are also middle beliefs between the two mainstream religions that are about divine attributes, the relationship between God and human beings, and so on so forth. Finally, the level of marginal beliefs of two are about the sacredness of places, times, events, things, persons, situations etc. This research wants to show that although all religious beliefs have been expanded and changed under the influence of epistemic and non-epistemic factors, t fundamental beliefs have been more stable, immutable, universal, and compatible. Middle beliefs of Islam and Christianity, are generally based on believers’ plural understandings of religious texts and under aforementioned factors. Thus, in order to study the rationality of religions and their traditions, it is necessary to pay closer attention to how and under what conditions (epistemic and non-epistemic) their web of beliefs are formed and shaped.
۳.
Egypt’s direct political contact with France during Napoleon’s rule over it produced new circumstances which led to the emergence of new patterns and horizons of relationship. It heralded into a new era of cultural encounter with the West via France which inaugurated the process of modernization in Egypt. The process of modernization started earlier during the period of Napoleon’s rule, however it was fully re-appropriated later on by Muhammad Ali, the architect of modern Egypt. This development brought about the following salient features of modernization in Egypt. First, it was no more externally imposed in character. Second, the Egyptian rulers independently presided over the process as well as the outcomes of the modernization project. Third, it instilled a new sense of national identity and the idea of modern nation which culminated into the emergence of the idea of Egyptian nation and nationalism, and finally it transformed Egypt into a land of renaissance in the entire Arab world and thus helped Egypt in becoming center of regional power and power politics. Though this paper is about the role of Muhammad Ali in introducing modernization process in Egypt and its consequences but it also takes the wider views of the subject under consideration.
۴.
In order to study the formation of human’s perception, it is significant to determine what reconstructive reality perception is, how they are formed, and what are their positions in the categorization of intelligibilities and in the analysis and reconstruction of social theory. Relations between human beings and the ones between human beings and their surroundings fall under the category of reconstructive reality; therefore, it is important to understand what reconstructive realities are and how they can be reconstructed and ranked based on Allameh Tabatabai’s philosophy. Employing the descriptive analytical method, the present study focuses on the analysis of reconstructive reality perception in his philosophy, through which, moral and social systems can be shaped. Social theory does not discuss the truth of existence, instead, sheds light on the realm of accident. By introducing the reconstructive reality theory, Allameh Tabatabai links the scope of philosophy and wisdom in the Islamic tradition to the issues and possibilities of occurrence – and in the ratio of reconstructive reality that man provides. Assuming the power of human credibility, he introduces an abstract concept called society in his philosophy, and, in this sense, he creates a link between philosophy and sociology that has not been studied by many scholars. Society has not been seen as a real credible issue among Islamic philosophers. However, Allameh Tabatabai does not consider society as a truth rather speaks of it as a reconstructive reality perception, and this can be a turning point in the discussion of alternative social sciences.
۵.
Neolithic and food production from domesticated species has been one of the most important topics discussed and studied about prehistoric archaeology. Since the 1920s, or even much earlier, archaeologists tried to explain this great event that changed human life after millions of years of hunting-gathering. During these years, various theories based on technological, environmental, economic and sustenance, demographic, social, and evolutionary and, in recent decades, ideological, have been proposed by researchers. Some believe that Neolithic and food production is not an absolute and sudden process, but a long-term process, from knowing and choosing of species, management, and domestication of interdependence; this process is called Neolithization. The Neolithization process is not just the adoption of a new way of life due to environmental and demographic changes, but the beginning of human mental and worldviews changes. In this period, human manifests new behaviors, including rituals, which can be seen in burials, handicrafts, and architecture. Placing animal horns (domestic/wild) in the architectural space is one of these ritual behaviors. This symbolic behavior has been found in Fertile Crescent sites, from the Levant in the westernmost to Iran’s easternmost borders. Some researchers believe that this behavior is to gain authority, while some believe that humans tried to use these ways to control the wild in their inner domestic world. In this research, the authors have tried to analyze this type of behavior from the perspective of Neolithization ideological theories.
۶.
Although several studies have been carried out after the approval of the Fundamental Reform Document of Education (FRDE) in 2011, a small number of studies have reviewed the textbooks of Iranian schools in the light of this document, and unfortunately, English language textbooks have almost been ignored. Accordingly, the present study sought to answer the questions of what objectives are included in this document regarding English language teaching at schools, and to what extent the English language textbooks for Iranian Junior High Schools are based on these objectives. Therefore, the text of the document was first analyzed using directional content analysis. Then, based on the objectives extracted from the FRDE, the content of English language textbooks were reviewed. The results showed that the objectives of teaching English in accordance with this document should be (1) critical understanding and analysis of non-Iranian culture, (2) responsible interaction to introduce Iranian-Islamic culture and civilization, as well as dissemination of local findings and achievements and (3) establishing effective interaction and communication with non-Iranian parties, which is specifically explained in the form of two micro-goals (a) knowledge and mastery of local issues and (b) knowledge and awareness of global issues. Then, using deductive content analysis, English textbooks were analyzed. The results showed that these textbooks deal mainly with Iranian culture, and the balance between Iranian and "non-Iranian" culture, which is clearly defined in the document in three regional, Islamic and global forms but is not noticed. Accordingly, the findings of this study implied that it is essential that prospect series be revised to include non-Iranian cultural issues, especially those from Islamic countries and nations. In addition, there is a need to include global issues while domesticating them moderately.
