The historical foundations of CLS were founded as a result of the failure of the mainstream Legal scholarship at the end of the Victorian era’s optimism which was simultaneous to the beginning of the First World War. One of the characteristics of CLS, which to some extent was created as a result of the development of Legal realism in the USA, is to open Legal jurisprudence to other disciplines and to reject the thought that CLS is merely a philosophical discussion of the concept of law. CLS, firstly, throws a shadow of doubt on the attitude of the mainstream Legal scholarship premised upon the belief that law is perfect, autonomous, and logical. In ultimately rejecting this belief, CLS shows that the so-called triumphs of the conventional Legal mainstream are ambiguous. By acknowledging the risk of scepticism and by advancing its ideals according to this, CLS has provided conditions, and therefore means, for the social world to continuously reconsider itself.

'Post-truth' has become a buzzword for numerous current crises: the fragmentation of the media landscape, the ongoing debate about 'fake news', the loss of trust in science, etc. Although these crises take place in society, it is claimed that the roots of post-truth can be traced back to the history of philosophy. Occasionally, it is asserted that Karl Popper's Critical rationalism gave rise to post-truth: His rejection of verificationism has limited truth claims in the realm of science. Given the absence of infallible evidence and certainty, Critical rationalism calls for challenging scientific authority. I argue that post-truth is compatible with Critical rationalism from an epistemological point of view, considering that both positions are Critical of certainty. However, in Critical rationalism, fallibilism, responsibility, and the idea of criticism are combined, and in this respect, it offers a possible way to overcome the problems that are associated with post-truth. This treatment of the problems of post-truth results from the recognition of moral responsibility to take action on the basis of a hypothesis that remains open to revision.

In this paper, I address the issue of the possible applicability of the ideas of Karl R. Popper’s social and political philosophy in the contemporary political life of postcolonial countries. Through reference to the reception of Popper’s philosophy in Central and Eastern Europe, I argue that Popper’s writings were effective in catalysing the political wholesale transformation by undermining Marxists’ pretensions to scientific status rather than through his anti-utopian and anti-revolutionary political recommendations. In the context of attempts to apply Popper’s ideas in postcolonial countries, especially Sub-Saharan Africa, I claim that the influence of Popper’s social thought on the politics of those countries may not be as effective as expected or desired.

The aim of this paper is to consider whether Critical rationalism has any ideas which could usefully be applied to the internet.  Today we tend to take the internet for granted and it is easy to forget that it was only about two decades ago that it began to be used to any significant extent. Accordingly in section 1 of the paper, there is a brief consideration of the history of the internet.  At first sight this makes it looks implausible that any of Popper’s ideas could be applicable to the internet, since Popper died before the internet came into general use.  However, section 2 argues that Popper’s theory of World 3 does apply very well to the internet.  This application is significant because, as shown in section 3, it leads to the problem of misinformation, which is one of the most significant problems generated by the internet.  In section 4 there is an attempt to solve this problem using ideas taken from Popper’s epistemology. It is argued that there should be changes in education designed to prepare students for the internet age. Teaching in the internet age should focus on presenting to the students not just the accepted theories but also the evidence on which they are based. An illustration of how this might be done is given by considering an example from science teaching, namely the teaching of Newtonian mechanics in the last years of school or first years of university.

This research article examines Legal discrimination against children born out of wedlock in Iran. Despite laws promoting equality, societal attitudes influenced by beliefs continue to result in discrimination. The study explores the reconciliation of religious beliefs with Legal frameworks and the changes made to the Iranian Legal system in response to positive human rights developments. The Article seeks to bridge the research gaps by comparing the experiences of Iranian children with those in other countries affected by Islamic law. The study employs library sources and descriptive and historical research methods to examine the Legal status of children born outside of marriage, both nationally and internationally, and the discrimination they face. The Article is structured into four distinct sections: an analysis of Islamic Law, a review of the Iranian Legal system, an assessment of Iran's compliance with international conventions, and a discourse on the necessity of substantial positive change. The Article ultimately recommends the eradication of discrimination through heightened awareness and the advancement of inclusivity for all children, irrespective of their lineage. In summary, this research Article aims to shed light on Legal challenges faced by children born outside of marriage in Iran, with the goal of promoting positive changes in their treatment.

Legal pluralism, in broad terms, refers to the coexistence of two or more Legal systems under the one and same state. In narrower terms, Legal pluralism implies plural state-made laws and the reflection of social and cultural plurality in a Legal system of a state. The concept, in its broad sense, embodies this outlook that law is not limited to the institution of the state, and that the state is only one of the authorities that make Legal rules in the society. Accordingly, the concept of Legal pluralism gives rise to diverse and important discussions on the scope and meaning of the concept of law. In addition to the conceptual controversies with which Legal pluralism is encountered, the significant methodological criticism is that Legal pluralist theories lack a clear and precise criterion for distinguishing law from other social phenomena. Considering all normative orders as Legal will lead to certain conceptual confusions, which undermines main claims of Legal pluralism and make them unjustified.

Since Critical Rationalism is considered by some more of an attitude or mindset and by others a methodological approach to philosophical thinking and practical problem-solving, its application, or more accurately, its epistemological testing grounds, should be expected to be much more wide-ranging than they have been so far. With the exception of some published anthologies on Critical Rationalism and occasional nods to the legacy of Karl Popper’s falsificationist methodology, relatively few applicaions of a Critical rational approach to contemporary theoretical debates in the social sciences have been published. I wish here to Critically challenge the (optimistic) Hegelian and by extension the neoliberal view of the progress of American capitalism by reframing it with the Marxian notion of expropriation as applied to enslavement on plantations. The logic of enslavement as a process by which brutal exploitation has been practiced for centuries offers a falsifying test case of the rationality of capitalism and its promise of individual freedom of choice. This essay is an explicit exercise in the potential power of a version of Popperian Critical rationalism being applied to the intersection of modern liberalism and capitalism, exploring the imbrication of a Critical and rational analysis.

In its general sense, "cultural Studies" refers to an investigation or analysis of culture; however, in a more specialized sense, it refers to a certain method of research on culture first propounded by Raymond Williams and Richard Hoggart in the late 1950s and early 1960s at the Birmingham Center for Contemporary Cultural Studies. The approach adopted by the center was distinguished by its interdisciplinary nature, combining a range of approaches including feminism, Marxism and semiotics. In the first section of the paper, the author provides an account of the formation of cultural Studies and proceeds to answer the question: What is the contribution of literary criticism to cultural Studies? In the second section, considering the general trend in cultural Studies to reach beyond the conventional boundaries between the high and popular art, the author analyses two Iranian television commercials, drawing on psychoanalytical, sociological and semiotic concepts. The author also argues that an analogy can be drawn between TV commercials and the short story genre.

One of the main approaches in curriculum Studies is Critical education for students. Critical education can internalize Critical insights and thinking in students and provide forces for reform, change and development of society. Social Studies is one of the curriculum that can provide Critical education to students. Critical education in social Studies can strengthen students' literacy and Critical skills in social issues. By learning this course, students can have a Critical and corrective attitude towards the social and natural environment and act actively and responsibly to improve and improve the current situation. This article deals with Critical education in social Studies. In this article, based on a Critical approach, the educational design, selection and organization of educational content, selection of teaching methods and evaluation in social Studies are discussed.