One of the most important ways to achieve development is the participation of all members of society, and this is possible through the establishment of desirable and just social relations. Women's political participation is one of the important issues that is an important indicator in the process of sustainable development of any society. The more humane and just society has social relations, the more and better the participation and cooperation of individuals. In fact, disability participation is the structure and function of social relations and the distribution of facilities, resources, division of labor and responsibilities in society. Changes and developments that have occurred in recent decades in the political and social field of women in Iran, increasing the level of education, participation in various social, political and economic fields and in general their efforts to gain different roles in society show the activation of the role Women are in different fields. However, it can be seen that the presence and participation of women in senior management has serious problems. In the meantime, the question arises whether the victory of the Islamic Revolution had an effect on the quality of women's political participation? What are the barriers to women's political participation? The results show that the teachings of the Islamic Revolution emphasize on independence, oppression, social justice and gender justice, and these concepts have played a key role in women's equitable participation and less attention has been paid to independent participation. The traditional structure and texture that is woven into the fabric of thought and thought of the people of the society is influenced by the political culture of the Iranian society and seems to be a serious obstacle to the realization of women's rights and participation.

The principle of natural selection was presented by the famous English naturalist and biologist, Charles Darwin, in ninth century. The principle, being as a foundation for biological evolution, has been regarded by many theologians to be in disagreement with the world of creation to be of purpose and, therefore, with belief in God. Yet the paper has shown that such a disagreement lies more in incorrect comments of the Darwinian principle than in the principle itself.

Are religious doctrines about the creation of life and especially of human being compatible with scientific theories? This problem always has been disputable among theologians and scientists. Most scientists believe that Evolutionism is the correct answer and, on the contrary, most theologians reject this theory. This article argues a third and different idea and tries to show that the Islamic doctrine, on one hand, believes in fixism of present human beings and at the same time, does not imply the falsity of Evolutionism but is compatible with it.

John Hospers, a contemporary American philosopher, is regarded as an outstanding critic of the proofs for the existence of God, particularly of the argument from design. He claims that Darwin`s Evolutionism is a powerful rival agains theism and, with regard to it, there is no need to the theory of creation and divine designedness. The present study has been intended to examine his view in the field with an analytical and rational method. As explained in the paper, Evolutionism, specially with regard to the teachings in philosophy of science, is exposed to some serious objections. In addition, given acceptability of the theory, it would be in full agreement with the proofs including that from design and may be taken as a natural explanation in harmony with theological and philosophical proofs.

Administrative law's objective is to settle on behalf of the public interest, the actions of public authorities. To this end, the rules of administrative procedure play a prominent and strategic role.After an unacceptable delay, the Judiciary and the Executive have finally submitted the "the draft law of the proceedings before the Administrative Court of Justice” at the Iranian Parliament.It is true that the legalization of the administrative procedure is in itself a major step towards the establishment or strengthening the rule of law, the provisions inserted in the bill are not very convincing.“The draft law of the proceedings before the Administrative Court of Justice” sticks to a simple coding and does not reform. Moreover, it ignores, in some cases the rules of a fair trial. For this reason, legitimacy and effectiveness of this law may be questioned.In the lack of precious and update regulation, administrative procedure can’t satisfy its supervision task.

Religious thoughts and ideas play an important role in social and political orientations as the sources of fundamental changes. Revolutions and socio-political movements are also affected by such these norms. Consequently, many changes are emanated based on this kind of thought. The evolutionst religious thought is so different from non-religious thought, confronting discourses in the world of Islam, including Islamic revolution discourse. These are reformation discourse, socio-political discourse and Islamic revolution discourse based on Imam Khomeini's thoughts. The main question is concentrated on the impact of evolutionist religious thought on formation and development these important discourses in the world of Islam. Whether this though has impact on the discourses or not? According to this assumption that religious thought, increasingly attempts to solve social problems, refers to real principles of Islam and composes modernity with religious values by regarding the doctorines of Islamic scholars, it could be deduced that diccoueses in the world of Islam are moving toward religious consciousness-raising in society and protesting against social and political disorders. In fact, evolutionist religious thought has domination over these discourses and also the discourse of Islamic revolution in Iran.

The idea of creationism among Islamic theologians and in the Islamic tradition has a long history. The present study was an attempt to delineate Najafi Esfahani’ s views on the creation of mankind, and the inapplicability of the general rule of evolution among non-humans to human beings. By adopting the fundamentals of science, philosophy of religion and a specific hermeneutics, Najafi Esfahani concludes that the creation of human beings, as an exception to the general rule of evolution among non-humans, can be justified scientifically. He even considers the creation of mankind as a counter-example to Darwinist and Neo-Darwinist theories of evolution. From his viewpoint, one can differentiate between the creation of mankind and the evolution of non-humans, and consider creation as a special event. Najafi Esfahani critically analyzes the foundations of the atheist evolutionists’ beliefs, and prunes Darwin’ s theory from atheist connotations to acknowledge its scientific status as a theory in search of explaining the emergence of life on earth. The final outcome of his approach which is based on his assumptions originated from the philosophy of religion and science is that God created humankind and that the theory of evolution cannot be used as an explanation of the emergence of human beings.

 IntroductionThe altar is a symbol of a holy place. The tradition of decorating altars, which is repeated as a stylistic form in the Islamic period, is related to the religious philosophical concept that emphasizes the concept of this holy place. Based on symbolism, the center is the supreme example of holiness and pure reality  as all other symbols of pure reality (such as the tree of life, the fountain of youth, and so on.) are also located in the center. In this research, the concept of the decorative motifs of trees and vases in the altar is analyzed considering the sacredness of this place. The present analysis seeks to answer this question: what is the relationship between the symbols of water and plants represented in the altars of the Islamic period and their earlier visual patterns in the pre-Islamic art in Iran. Research MethodThis study is descriptive-analytical in terms of methodology. The data collection method is based on library review, and data analysis was done qualitatively. The principle of Evolutionism is based on the fact that every cultural phenomenon should be considered the result of a long chain of changes along a time-space line.Research FindingsThe intellectual principles of evolutionary theory are based on a belief in an evolutionary line, a beginning, an end, and milestones that can be called moments of leap or fundamental change. In this approach, the shapes and their changes in the works were taken into consideration; it depicted how an art form spread on a territory or a historical aspect. This principle is noteworthy that some components of a certain culture and practices or customs may remain in the same culture for a long time after the transformation of other components. According to Taylor, two important laws about religion and culture exist. The first principle is the unity or the psychological sameness among human beings. The second principle is the pattern of human evolution or intellectual progress over time. The cultural and intellectual evolution of human and the basic homomorphism of the human mind are related to each other. The principles of Evolutionism can be analyzed for the symbols of water and trees in Islamic altars. Persian myths have described the two symbolic elements of water and trees in the holy places and considered them to represent the center of the universe and the origin of life, respectively. In the verses of the Holy Quran, these symbolic trees are mentioned and described. The descriptions of the Tubi Tree, the Sidra al-Muntahi Tree, the olive tree along with the description of the paradises with flowing rivers show the place of these symbols in the holy book of the Quran. In these verses, the connection of faith, piety, and goodness with the symbols of water and the eternal tree is evident. In fact, these descriptions of the heavenly book in the form of an allegory, derived from the archetypes, are about the sacred tree and correspond to the evolutionary process of this symbol. The evolution of elements from the ancient texts (the pre-Islamic religious texts), i.e., the symbols of the tree and the water of life, can be seen in the text of the Qur'an, as the most recent religious text. They  have found an evolutionary and allegorical form and are continuous with the element of goodness and salvation. In this evolutionary process, a change in the meaning of symbols of the tree of life and the water of life can be seen: that is, a change from eternal life and immortality in the material world to immortality in connection with faith in the metaphysical world. In fact, the symbols have become sublime.ConclusionOn the basis of intertextuality, there is no text without a pre-text, and on the basis of the theory of evolution, it can be emphasized that in the field of sacred water and plants, the oldest art forms have been established and continued from the past. These components of Iranian culture have been continued in their original form or along with evolutionary changes in the arts of the Islamic period, especially in altars. The tree of life appears with a tree and plant motif, and the water of life is represented by the symbol of a jar or cup. Based on these documents and the first principle of Evolutionism, a mental and religious pattern related to the sanctity of natural elements can be identified in the minds of Iranian people. With the religious transition that happened in Iran after Islam and the domination of monotheism and monotheism, the idea of praising one God and the mystical view of the world, as the signs of the Lord, created the ground for the use of natural symbols of water and trees in altars. This common feature of respect for nature in pre-Islamic Iran, which bore many similarities with ancient civilizations, is a form of human psychological unity in accordance with the first principle of Evolutionism. In Iranian altars, the sacred tree is located in the center of the altar, and sometimes it is wrapped in the form of an abstract plant motif on the pillars of the altar. The pot or jar is also at the bottom of the tree or column or on top of it. While the divine verses, which are the sources of blessing and life-giving, are revealed on it. In fact, the jar is the medium of receiving grace from heaven. The evolved forms of plant elements have evolved. Arabesques and khatais replaced the leafy trees of the Sassanid period with systematic rotations, and the jars, at the top and bottom of the columns were sometimes decorated with plant motifs. And this course of semantic and formal evolution in the design of water and tree symbols in the altar is in accordance with the second principle of Evolutionism, which means progress and evolution over time. Continuity of prayer at the altar and communication with the Almighty God, accompanied by the symbols of the tree and the jar, is reminiscent of heavenly descriptions of believers’ connection with the heavenly trees, flowing streams, and the cups filled with pure wine from the heavenly streams.

In “, Sapiens,A Brief History of Humankind”,by Yuval Noah Harari the 200. 000 years of history of sapiens has been presented to the reader as an appendix to the 13. 500. 000. 000 years of the world history. Sapiens covers numerous topics in the fields of humanities and non-humanities. However, considering that the subtitle of the book claims to present human history, this article deals only with the historical critique of this work, that is, the methodological approach and the critique of the author’, s historical theory, and will critique the methodological capacities of this book from the perspective of critical philosophy of history and its theoretical discussions from the position of evolutionary creationism. Focusing on the content of the book and the authors method, this article deals with three sections: 1) prehistoric period,from 13. 5 billion years ago to the invention of calligraphy in 5. 000 years ago 2) historical period,from the invention of calligraphy until now, and 3) posthistoric period,human future. According to the critical view of this article, the words mystery, history and minatory refer to these three periods, respectively.

The present study, based on the assumption that the foreign policy of the Islamic Republic of Iran can not be interpreted, explained and studied only with materialistic and objectivist approaches, seeks to analyze the role of the intersubjective concept of "ideas of national identity" in the formation and formation The foreign policy of the Islamic Republic of Iran-in the period under review-is. For this purpose, Iran's national identity has been deeply thought out in the context of its three cultural components, namely Islam, Iranianness and modernity, and its impact on Iran's foreign policy between 1368-1392 has been studied in the form of constructivist theory. Therefore, the main question of the research is what role has the three cultural components of national identity played in the formation and formation of the foreign policy of the Islamic Republic of Iran (2013-2014)? The work hypothesis has been formulated in such a way that it seems that the cultural components of national identity are the basis of the development of the foreign policy of the Islamic Republic of Iran in the period under study. In this regard, the present study has tried to show that intersubjective ideas in the study of foreign policy of the Islamic Republic of Iran are not found only in specific components of identity, but also within the national identity, contradictory identities and paradoxes in the development of foreign policy. Islamic Iran has a great role to play.