In the realm of education, self confidence and belief in the importance of thinking and human inference are very significant and basic. Without ignoring the importance of other methods of cognition, this paper aims at highlighting the role of thinking. The type of thinking that is based on local and regional culture of any nation, and' is used for finding solutions for the new problems and making the life.Enjoyable In our opinion, the problems of education in our time are of those types which would remain unresolved by traditional methods, and which require finding and/or creating new methods. While trying to keep a balance between the different points of views in this paper, art attempt has been made to focus more on the role of accepting responsibility. It is because in our educational system it is assumed that there is a greater need for thinking, inference, and finally self confidence.

Postmodern movement emerged in the 1960s as a reaction against MODERNISM, the most important differences which distinguished it from previous periods were its attitude to the reality and critical attitude towards the certainty of science and truth. In this view, reality differs for individuals and is determined by the perception, culture and language. In this view, each person’, s perception of reality is the product of his attitude to the life, so the existence of an absolute reality is rejected. Postmodern culture does not represent a systematic and pervasive theory because every individual or culture measures reality in its own way,so they can be understood by their own criteria, not by a standard and objective one. People also use language to construct their inner realities, so each person’, s words and manner of speech reflect the internalized realities and their perceptions of reality. Based on what has been said, deconstruction can be considered one of the most important postmodern manifestations that has influenced not only on aesthetics discourses but also in the sciences such as psychology in the last three decades of the twentieth century. This approach seeks to eliminate and abolish universal principles and emphasizes diversity, plurality, differences, contradiction and relativity. Accordingly, postmodern psychotherapy also came under the influence of postmodern philosophy. Social constructivism is a postmodern view of therapy that believes reality is not outside to be found,it is built within each of us and socially constructed through the interaction of culture, perception, and language. So everyone is personally and actively involved in making his own reality. The purpose of this paper is to study and investigate the impact of the features proposed in postMODERNISM on postmodern art therapy in an analytical and theoretical way. The main question is to find in what extent postmodern art therapy is related to the concepts in postMODERNISM. In this study, it is assumed that the concepts discussed in postmodern philosophy are specifically applied to the postmodern art therapy. The results of this study confirm that the deconstruction of social structures and internalized narratives, the importance of multiple realities, the importance of social aspect of art, group and discourse-based activities, pluralism, the importance of audience interpretation, the use of metaphor and etchings as well as the use of different medias in creation of artworks are among the most important features that have been introduced and applied in postmodern art therapy. Postmodern art therapy began as a means of combating social conditions, with the idea that individuals are influenced not only by their childhood experiences in the family, but also by culture, ethnic, race, gender, politic and other issues in the life. In this context, art was used as a means of expressing multiple realities to establish mutual discourses and communication as well as identifying and eliminating the dominant narratives of life. In this way according to post modern art therapy all people have the ability to lead their own lives in ways that are both satisfying and socially productive.

The vast diversity of the proposed definitions of parody, both before and after the twentieth century, can be an emblem of the lack of a thorough agreement amongst the literary critics about the definition of this literary technique (genre?!). While there is not a comprehensive all-accepted definition of parody, modern and postmodern literatures both exhibit a wide application of it. After a historical survey of the definitions of parody from its first appearance (in European literature especially English literature), this study endeavours to put forward a more comprehensive and more applicable definition of parody mainly based on Bakhtin’s dialogic criticism, Genette’s structural viewpoints, and Barthes’s post structural theories. Parody then can be defined as a deliberate imitation or transformation of a socio-cultural product (including literary and non-literary texts, and utterance in its very broad Bakhtinian understanding of it) that recreates its original subject with at least a playful stance.

The description of the Iranians’ confrontation with the modernity has always been considered as one of the controversial arguments in the Iranian’ s universities environments in the recent decades. These arguments have intended to contrast the tradition versus the modernity from different perspectives through creating the binary issues or they tend to imperiously consider this confrontation from the nativization of the modernity point of view in the governmental environments. But in the middle of these two perspectives on delving into the spirituality of the constitutional government era and even the more recent eras it crosses into one’ s mind that considering the two aforementioned perspectives cannot describe the available general and factual lines in the constitutional government and the desire forthe constitutional government and gaining access to such an issue requires recycling the describing beliefs on the modern organizations pertaining to the characters who have been partially ignored in the arena of the contemporary political history of Iran and the political thought.

During last century and in a period of time called modern history of middle east, we have seen different changes in life of urban communities as whole, and urban and rural of the mentioned region in particular. The range and power of such changes has been in such a level that we can claim: it has changed the “life world” of people noticeably. Among all parts of the region our field study (Iran’s Kurdistan) faces in one way with a weak efforts of first generation for keeping of traditional values, for example; in the fields of religion, family and socio cultural issues, and on the other side, faces with double efforts of new generation who has adapted himself more with modern elements and values like; new education, mass media, secular values and urban life values with orientation toward consuming and welfare. However, it must be mentioned that all human societies among them Kurdistan involves dynamic and consistent process of “de-traditionalisation and traditionalisation”. Data of this research considering socio cultural peculiarities of studied subjects by using qualitative methods and grounded theory and applying techniques like; deep interviews, oral history and field participation. Theoretically, new theories of modernization and some theories which related to interpretive sociology especially Engellhart’s theory of values evolution, new theory of modernization and reflexive modernity of Giddens have formed our conceptual framework. Anyway, observations, studies and “ lived experience” of researcher shows the happening of different “ objective- subjective” kind of changes in the “ life world” of Kurds under influence of environmental conditions, locating in border age, historical, political and cultural conditions of geographical region called ”Mukerian”, in different fields; “ religion and spiritual values” ,social interactions, both inter and intra group relations, relation of couples, parents and their offspring, love and sexual issues, divorce, marriage and related traditions, in the fields of economic and life stocks of rural” life style, including; house decorations and material used for building, decorative and cosmetic materials and… also in the field of cultural and ethnic changes, attention paid to clothing and music, art and literature and other ethnic and identity symbols, all shows modernizing of Kurds .In fact we in one side observing “ creation of some new and modern tradition” and in the other “ modernizing of some old traditions” in Kurdistan. All such changes guided us toward our field theory which we have called it “pseudo MODERNISM with Kurdish Iranian exclusivity”.

This article explores different modernist aspects of Nima’s The Phoenixby examining its content and form. Since The Phoenix is considered as the "beginning of the modernist Persian poetry” by some literary critics, the main goal of this paper is to show the modernist aspects of The Phoenix. In order to achieve this goal, first, some of the characteristics of pre-MODERNISM and MODERNISM are studied from the relevant sources. Then, the points of view of various literary critics on this work, The Phoenix, are compared with the aforementioned modernist characteristics. If we find any similarities between them (the main and the minimum required characteristics making a piece of poetry or a literary text a modernist work and the most crucial aspects of The Phoenix), we try to reinvestigate the modernist aspects of The Phoenix. The results of our study indicate that the form of The Phoenix shows a movement towards MODERNISM and the changes of the poetic forms and the polysemy of the lines play an important role in this movement. In addition, the very same characteristic is seen in the content of the poem. Expressing various instances of solitude is one of the main characteristics of MODERNISM which is seen in this poem. The typology of solitude in The Phoenix shows that the main type of solitude mentioned in the poem is a nonunderstandable, existential and spiritual solitude, which is perfectly in harmony with the modernist poet, Nima, and his prophetic views, and is completely different from the kind of solitude described in Nima’s previous works, specificallyAfsanah, which is much more similar to isolation or alienation.

The theory of criterionin the Arabic Bedouin poetry (jahili) wasso that the antiquity was consideredas the assessment base.But the modernity pioneers decidedto ignoresuch a baseto let the literatureand culture be more dynamic, for they believedthat both of them should experience simultaneouschangesjust along with cultural and social development.Dr. Khalidah Said believesthat quitting traditions is the only way of living modern

The Egyptian Neoclassic poets were the first poets who could save poetry from the calamities befallen them during the age of decadence and put it back on the right course once more. In this article attempt is made to analyze the poetry of three well known Neoclassic poets, namely, Baroudi, Shawqi, and Hafez Ibrahim. Traces of MODERNISM is more evident in their works than their contemporaries. While using the classical Arabic system of meter and rhyme, and also forms, the poets wrote to express new ideas and feelings unknown to the classicists.

The present study intends to explain the Wahabist paradoxes of the great challenge between preserving the appearances and the Salafist manner of life on the one hand, and accepting the unceasing and inevitable human advancements on the other hand. The present study is library-based in collecting information and uses descriptive-analytical method. The findings indicate that there are many contradictions and ambiguities in many aspects of social life and Islamic activities in Saudi Arabia, of which one may refer to: the contradictions of the necessity of staying in the past and the necessity of passing from the past, the attitude to the woman`s dignity and cover, the attitude towards the veil, the encounter with the achievements of the new civilization, elections and democracy. As explained in the study, the origin of all these paradoxes is the retrogressivism, inflexibility and irrationality of Wahhabism, and an emphasis on narrativism and opposition to the manifestations of a new civilization and denial of ta`wil, which governs the attitudes and mental principles of the Salafist movement.

Globalization, more than a concept, is a process in which developing of sciences, technologies of production and information have changed many sides of life and brought some different approaches to them. Among these phenomena, power relations have significantly changed. Levels and aspects of development have interaction with other changing concepts and sometimes reject the patterns of modernization theories. As a result, political development criteria are not reliant and practical as they were in the past. Today, reductionism attitude in modem theories of development cannot analyze and solve most of social and political problems.Accordingly, we should regard some post-modern approaches to development following all aspects and levels such as environmental, political and economic considerations as well as internal and external sides of policy making. This is a new situation for human values to be different and concentrated while policy making, titling sustainable development approach.