Mirza Abd al-Qaffar Najm al-Dawlah is one of THE distinguished men AND sages under Nasir al-Dīn Shah Qajar. He was both a student AND a teacher of Dar al-Funun school. He had a good commAND of OLD SCIENCE, especially of maTHEmatics. In this ARTicle, from an academic viewpoint, Najm al-Dawlah’s biography is provided AND his geographical workswhich are considered as THE first ones in this fieldAND THE works corrected by him are examined.Moreover, his visit to Ahwaz for establishing a dam on THE Karoon river, its significance AND its impact on THE region’s history AND geography are mentioned.THE author supports his ideas by drawing on first-hAND historical documents such as "Nasir al-Dīn Shah’s CommAND to Najm al-Dawlah" AND considers THE reflection of his visit on his contemporaries.

THE influential physicist Richard Feynman became interested in THE relationship between religion AND SCIENCE during a mid-career phase. He proposed that THEir interface was embroiled in unresolvable difficulties. He felt that SCIENCE demANDed an attitude of uncertainty for its claims, while religion contrarily required certain belief in its core doctrines. Though possessing several non-contradictory dimensions, Feynman felt that THE nature of THE truth claims of SCIENCE AND religion suffered from insurmountable elemental conflicts. This was by contrast to Karl Popper, THE leading critical rationalist of THE 20th century, who argued that THEre could be no tension between SCIENCE AND religion. This paper will argue that THE ‘Feynman Problem’ is not as insoluble as it appears. RaTHEr, several solutions exist within critical rationalism. Two will be presented-THE first revolves around THE conjectural basis of knowledge AND is already a well characterised critical rationalist notion. THE second is a novel solution based on THE separate categorisation of psychological, pragmatic, AND epistemological attitudes to religion AND SCIENCE. Karl Popper’s view of religion-SCIENCE dissimilarity was a minimalist point of depARTure for critical rationalists, who have developed increasingly sophisticated frameworks for investigating THE relationship between faith AND reason. Critical rationalism represents an equally inspirational methodology for THE pursuit of scientific AND religious truth. Though both Feynman AND Popper’s views on religion were underdeveloped, THEy foreshadowed THE religion-SCIENCE frameworks advocated by many late 20th century scientists, especially in THE form of NEW ATHEism AND Gould’s NOMA THEory.

Introduction: From a long time ago, benefiting from technology has been an inevitable thing for human interests, which is born AND based on SCIENCE. It can be claimed that THEre is harmony between ethics, SCIENCE AND technology, which promote each oTHEr. In this ARTicle, THE researcher discusses this harmony AND compatibility. Material AND Methods: THE current review study was descriptive AND using THE study of sources AND research keywords among THE books AND ARTicles published in THE databases of Thomson Information Institute, SCIENCE Direct AND Pub Med. Conclusion: As SCIENCE AND technology continue to advance AND become more integrated into our daily lives, ethical considerations become increasingly important. For example, THE rise of ARTificial intelligence (AI) has raised questions ABOUT THE potential implications of creating machines that can make autonomous decisions AND take actions. If SCIENCE AND technology were considered as a tool, it should have been able to subjugate humans AND influence all aspects of behavior AND values. While it has become a problem that eventually becomes aligned with morality by applying reason, AND people now seek help from it as a tool.

THE ART of Islamic Banking AND Finance narrates THE author’ s (Yahia Abdul-Rahman) achievement in constituting an interest-free bank in THE U. S. A. As a matter of fact, he explores banking AND finance laws AND regularities in THE U. S as well as THE Islamic banking system in THE world. THE remarkable difference between THEse two kinds of banking systems is that THE former is based on THE monetary market AND THE latter on THE real economy. In THE Islamic banking system, THE rent expense of a commodity to be financed is measured based on rules known as “ commodity indexation” AND “ marking to market” . Moreover, in such a system, THE interest rate of THE ordinary banking system is substituted with THE rent expense of a commodity. Thus, rent expenses are not fixed like interest rates. THE prominent characteristic of an Islamic banking system is not only its interest-free feature but also its civility AND social responsibility. THE main pitfalls of THE book include a lack of comprehensive discussion AND a lack of reporting THE Islamic banking systems of oTHEr Muslim countries. Besides, no thorough analysis of banking system experiences has been done AND has not paid attention to THE critique of THE Iranian banking system.

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.

One may say that THE Open Society AND Its Enemies (OS) offered in 1945 THE first complete elaboration of THE general approach proposed by Karl Popper, namely his ‘critical rationalism’, a bOLD generalization of THE fallibilist falsificationism in THE domain of THE empirical SCIENCEs masterly proposed in Logik der Forschung (1934). THE political content of THE OS has been critically discussed. NeverTHEless, not all people insist on THE equally important moral dimension of THE book, giving it its unity, I submit. Without morality, no critical discussion, no reason, no open society, let us say in a nutshell. I would argue that according to Popper, a strictly Christian morality of love would not be THE appropriate emotional companion of critical rationalism, but that THE less demANDing moral emotion of sympathy or compassion is perhaps necessary to give it its force against violence. I give some support to this line of argument. In my view, Popper proposed a somewhat unARTiculated critical rationalist ‘emotivism’ of sorts. THE emotion of compassion is necessary for triggering our moral decisions AND values, which are THE ultimate basis of THE choice for a reason against violence.

Introduction: Ethical leadership is leadership focused on appropriate behavior through respect for ethics AND values, as well as THE rights AND dignity of oTHErs. Ethical leadership can add value to businesses by motivating employees AND fulfilling company values. THErefore, THE present research was conducted with THE aim of analyzing THE relationship between ethical leadership AND cooperative social responsibility AND THE moral climate of THE organization. Material & Methods: THE current research is applied in terms of purpose AND descriptive AND correlational in terms of data collection method. THE statistical population of this research included all employees of Management AND SCIENCE University (MSU) in Malaysia. Among THEm, 200 people were selected as THE research sample using a simple rANDom sampling method. A stANDard questionnaire was used to collect data. THE data was analyzed by structural equation modeling method. Results: THE results of statistical analysis showed that ethical leadership has a direct AND positive effect on cooperative social responsibility AND ethical climate. Also, moral climate has a direct AND positive effect on cooperative social responsibility. At THE same time, ethical leadership has an indirect AND positive effect on cooperative social responsibility through THE mediation of ethical climate. Conclusion: Ethical leadership can affect THEir social responsibility by inspiring employees to motivate AND align with THE company's values. THE results of this research showed that ethical leadership leads to greater employee satisfaction AND collaborative responsibility AND leads to THE formation of an ethical atmosphere in THE organization

THE paper offers a distinctive reading of Popper’s work, suggesting that his Logic of Scientific Discovery (LScD) might be re-interpreted in THE light of his Open Society. Indeed, Popper can be interpreted as criticising certain aspects of his first book, AND as a result improving upon THEm, in his second. It suggests translating what Popper says ABOUT ‘conventions’ into his later vocabulary of ‘social institutions’. Looking back, I believe that Popper never intended THE language of conventions AND decisions to be read individualistically. I remain unsure wheTHEr Popper was himself quite as clear ABOUT this as he could have been.  My reading makes Popper a pioneer in THE sociology of SCIENCE. Scientific institutions are arenas of political power; but Popper did not discuss THE structure AND inter-relations of THE social institutions of SCIENCE, or offer a politics of SCIENCE in THE context of his methodology. What is missing from THE skeletal sociology of LScD is THE politics. We could put it in Popperian terms this way: scientific institutions are both open AND closed. THEy are closed, firmly, to THE inexpert, to THE non-members; supposedly THEy are open to THE qualified, provided THE prerogatives of seniority AND leadership are acknowledged. Despite THEse shortcomings, Popper’s critical AND rational approach AND his insistence on openness AND intellectual honesty are still important today.

It is ABOUT a half-century since THE intellectual foundations of THE concept of Islamic ART have been dramatically challenged. This NEW trend has been culminated after THE end of THE colonial era, setting THE stage for THE spread of Islamic thought, THE consequent establishment of Islamic ART museums in THE West, AND later, through THE September 11 attacks. Simultaneously, THE museology became a beneficial approach towards THE study of THE ARTs of Islamic regions through which THE museum plays a crucial role in creating THE knowledge of Islamic ART. Published in 2012, “ Islamic ART AND THE Museum; Approaches to ART AND Archeology of THE Muslim World in THE Twenty-First Century” was THE first in this area. Using content analysis AND taking a muselogical view, THE current study recognizes THE main approaches towards THE representation of Islamic ART in American AND European museums. THE results show that although it is a worthwhile source with main challenges included, it can be criticized in terms of its fundamental approach towards THE museum, THE hegemony of historiographical point of view, THE problematic relationship between some ARTicles AND titles, AND its emphasis on one or two geographical areas.

In Kant AND THE Problem of Metaphysics (KPM), Heidegger shows how THE initial image-making power of THE imagination is pictorial in THE pure image of time. He furTHEr clarifies THE recognized link between THE synTHEses AND THE time-visualizing power of images which is pictorial formative power, which can visualize time. THE three synTHEses of imagination are replaced with THE modes of existence of Dasein. Three kinds of photographs resemble THE images produced when THE transcendental imagination functions as Dasein. We can address THE ways to visualize time by considering Dasein with a photographic preoccupation through 1. A possible look in THE form of presentation (a photograph shows an immediate look of a house or person as intuitable this-here); 2. An immediate look of THE thing, house, or deceased person, as well as a copy or its reproduction as a death mask; AND, 3. THE manner of contemplation of a likeness is an immediate look of a being present in THE form of representation.