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I take paraconsistent logic to be one of the most important and significant developments in logic and metaphysics in the last 100 years, challenging, as it does, one of the deepest dogmas entrenched in Western philosophy: that consistency is a sine qua non of rational thought. This paper looks back at the modern development of the subject. It is partial, in that it concerns only what one might call the formative years of the subject. It is personal, in that I describe my own involvement in some areas. The first part of the paper concerns paraconsistency as such. It starts with the name itself, its origin and its meaning. After a brief look at the history before the 20th century, it notes the work of the early pioneers: Orlov, Jaśkowski, Halldén, Smiley, Val and Richard Routley, and da Costa. For each of these, it describes both what motivated them, and the techniques they used in their constructions. It then describes the early reception of paraconsistency, and the way that it became a global movement. Next, the paper turns to dialetheism, again starting with the name itself and its meaning. After a brief look at the history of the notion before the 20th century, it describes the origin of the modern subject in the work of Richard Routley/Sylvan and myself. Finally, it turns to one of the major applications of paraconsistency: inconsistent mathematics—and specifically set-theory, arithmetic, and geometry. It notes the work of da Costa, Routley/Sylvan, Meyer, Mortensen, and others, describing some of the results concerning the mathematical theories they investigated.

Social adjustment functions as a connecting bridge in human interactions. High self-worth, by enhancing employees’ communication and interpersonal skills, provides a foundation for greater psychological well-being. In fact, a major portion of self-worth’s influence on mental well-being is realized through an individual’s capacity to establish constructive relationships with others in the workplace. The present study aimed to examine the mediating role of social adjustment in the relationship between self-worth and psychological well-being among employees. This research was applied in purpose and employed a descriptive-correlational design using structural equation modeling (SEM). The statistical population consisted of all 240 female employees of Zahedan Health Center in 2024, all of whom were included in the study through a census sampling method. Data were collected using Bell Adjustment Inventory (1961), Contingencies of Self-Worth Scale by Crocker et al. (2003), and Ryff’s Psychological Well-Being Scale (1995). Data analysis was conducted using SPSS 20 and LISREL software. Path analysis results revealed significant positive correlation between social adjustment and psychological well-being (r = 0.79, p < 0.01), between self-worth and social adjustment (r = 0.57, p < 0.01), and between self-worth and psychological well-being (r = 0.48, p < 0.01). The Sobel test yielded a Z-value of 12.45, which exceeded the critical value of 1.96. Therefore, at a 95% of confidence level, it can be concluded that social adjustment plays a significant mediating role in the relationship between self-worth and employees’ psychological well-being.

In their book, "The Other Prophet: Jesus in the Qur’an," Mouhanad Khorchide and Klaus von Stosch examine Qur’an 4:157, offering a perspective that challenges conventional Islamic interpretations of the verse. The central argument of Khorchide and Von Stosch is that the Qur’an does not explicitly reject the crucifixion of Jesus. Instead, they propose an alternative interpretation that aligns the verse with Gospel narratives. They contend that traditional Muslim exegetes have historically misconstrued this verse, presenting it as contradictory to Gospel accounts rather than acknowledging its potential consonance with them. This article systematically categorizes and then critically examines Khorchide and Von Stosch’s interpretation of Qur’an 4:157. Employing the method of Tafsīr al-Qur'ān Bi'l Qur'ān (interpreting the Qur’an by the Qur’an) alongside a comparative analysis with the New Testament, the study demonstrates how Khorchide and Von Stosch's reading of Qur’an 4:157 diverges from the verse’s explicit textual and contextual meaning.

Imam Khomeini was one of the clerics who authored the book "Kashf al-Asrar" (Unveiling of Secrets) in response to Hokmizadeh’s work. In the course of answering the thirteen questions raised in Hokmizadeh's book, he presented a formulation of his political thought regarding government and the role of the clergy within that political structure. The objective of this article is to provide a theoretical and coherent formulation of Imam Khomeini’s political thought in Kashf al-Asrar. In this research, in addition to the documentary method for outlining the geometry of his political thought, we seek to answer, based on Skinner’s intentionalist hermeneutics method, the following: What social context and background did Imam Khomeini's political thought form and cohere in, and, more importantly, with what intention was it written? The findings of this research indicate that Imam Khomeini, in this book, emphasizes the "Sovereignty of God's Law" (Hakimiyyat-e Qanun-e Khoda) as the central axis of the political structure. This is substantiated and justified from four perspectives: necessity, legitimacy, expediency, and efficacy. The outcome is the formation of a Constituent Assembly to elect the Shah (provided the Shah adheres to God's law) and a Consultative Assembly (Majlis-e Shora), centered on the clergy, to supervise the implementation of God's law. Based on Skinner’s method, Imam Khomeini’s discourse in this book is formulated into three types of acts: defensive, offensive, and dual-purpose (two-faceted).