Throughout history, dreams have captivated people's attention, both ‎frightening and making them reflect. Primitive humans viewed dreams not ‎just as a nightly experience, but as a mystical state where the soul leaves the ‎body and travels to other realms. Over time, these beliefs influenced the ‎formation of religions and cultures, becoming closely associated with concepts ‎of the soul, death, and life after death.‎ The goal of our research is to understand the significance of the "dream" ‎phenomenon in human history, to learn how people have understood dreams ‎over time, and to investigate how ancient cultures applied dreams in human ‎life.‎ Our research analyzes the cultural, religious, and sociological functions of ‎dreams in ancient cultures and religions. It compares how civilizations such as ‎Mesopotamia, Egypt, India, Greece, and Rome interpreted dreams and used ‎them for prophecy, healing, and divine communication. For example, ‎Mesopotamian priests interpreted dreams as signs for political decisions, in ‎Egyptian temples, people performed "dream vision" rituals to heal from ‎illness, and in the Vedas of India, dreams were seen as steps of the soul ‎towards higher truth. The research is based on the hermeneutic analysis of ‎historical texts (the Epic of Gilgamesh, Egyptian papyri, and writings of ‎Hippocrates), and shows that dreams are not only an individual psychological ‎experience but also form the foundation of collective spirituality. As a result of ‎the study, we can partially understand how significant dreams are in terms of ‎their functionality in human life.‎

This article develops a historical anthropology of craftspeople in the sciences through the story of the family Wunder, who for three generations (from 1771 to 1832) ran a prolific trade in rare plants and large mammal fossils from their workshop in the mountains of Upper Franconia. Studies of scientific homes and families have had an extraordinary impact on the history of science, showing how experiments and museums were so housed as to model highly exclusive scientific publics, and how projects of inquiry were shared among spouses, children, and servants. But this literature has rarely stepped outside of elite, urban homes and country estates. Doing so demonstrates how material flows conventionally oriented around metropolitan institutions could hinge on the spatial logistics of post roads, highland footpaths, inns and taverns – and the families who minded them. Viewed from the village, new university and museum institutions rose in reciprocal action with rural projects, otherwise excluded from the story of a liberal-bourgeois public sphere and the emergence of the modern natural sciences ( Naturwissenschaften ). I argue further for a thick description of science among craftspeople and peasants, suggesting nature’s keepers as a useful social category for actors involved in the everyday production of the economies and spatial logistics of natural inquiry. Across Central and Alpine Europe, inns, workshops, and country lanes composed a substructure of scientific life that materially shaped natural history and its theoretical horizons in “deep time,” directing the movements of earthly objects and educated travelers.

Tracking guaraná’s transition from a pre-Columbian, caffeine-rich cultivar of the Sateré-Mawé people of the Lower Amazon region to an Anglo-American pharmaceutical during the late nineteenth century, this essay focuses on the historical processes of transmission, adaptation, and erasure surrounding cross-cultural therapeutic transfers. Nineteenth-century scientists, pharmaceutical firms, and health practitioners who promoted guaraná in the Northern Hemisphere – largely to treat so-called sick-headache – stripped the plant of its Indigenous cosmologies, relying on elaborate processes of mediation and reassignment to bind together researchers, providers, and patients in new codes and rituals. Scientists’ reinvention of guaraná streamlined the drug’s adaptation to wealthier foreign markets, where interest spiked but proved unsustainable due to the high cost of the drug, competition with cheaper, mass-produced caffeinated substances such as coffee and tea, and the rise of synthetic medicines. This essay situates the history of guaraná in Anglo-American markets in the context of colonial botanizing and knowledge transfers that expanded in the late nineteenth century with the conquest or exploration of tropical regions. Informed by medical anthropology, the analysis also approaches medicines as social objects whose exchange relies on discrete actors and forms of communication; social attitudes and practices that define appropriate standards and settings for drug consumption; and the centrality of relevant cultural frameworks in affirming the significance and even potential benefits of drug taking. Thus, the forgotten history of guaraná (a “soft drug” that has been curiously orphaned in the extensive literature on stimulants) raises broader questions about the erasures of Indigenous knowledge and botanical medicines from pharmaceutical histories and practices.

The article examines the ethno-national situation in contemporary Iran. The author, presenting a thesis on the existence of ideological and scientific approaches to the issue, analyzes the history, ethnic structure, anthropological and linguistic identity, and, most importantly, the political relationships among Iranian peoples, drawing relevant conclusions. The first section details the attempts by ideologists seeking to exploit the current ethno-national situation in Iran, showing the increasing attention of international and regional organizations, both large and small, from distant and neighboring countries, to national relations and the ethno-national situation in Iran, emphasizing their different approaches to this issue. The multinational nature of the Islamic Republic of Iran is also noted, as well as the fundamental constancy of the state’s national policy and the variations in its manifestations. In the subsequent presentation of the material, the article highlights the unique aspects of internal and external attitudes toward the national situation in Iran and emphasizes that the problem under study, according to specific parameters, is associated not only with internal but also with regional and, to some extent, global security. The article provides a relatively detailed analysis of the works of Iranian authors who adhere to an objective, scientific approach to all issues related to the ethno-national situation in the Islamic Republic of Iran. The study concludes that, alongside the long-standing dominant ideological approach aimed at denying the existence of ethnic structures and national relations, as well as justifying the state policy of creating a nation-state, in recent years, and on a limited scale, the formation of an objective and scientific approach has begun, emphasizing the existence of an ethnic structure, a crisis in national relations, and the need for reform in national policy. The article’s conclusions stress the necessity of adhering to the principles of international law in the area of human rights, including the collective rights of people (ethnic and religious minorities), as well as ensuring the implementation of the rights provided in the relevant articles of Iran’s constitution.

In this article, an analysis of an innovative approach to the principle of comprehensive teaching the Russian language as a foreign in a military audience is given. The article presents widely revealed methods and methods of teaching the Russian language of military personnel through innovative material, namely: role-playing games, group projects, stimulants, training at the training ground. The importance of using interactive textbooks and multimedia materials is emphasized. Methodological recommendations are given on the training of military terminology on the material of these textbooks and videos, as well as the development of military teams in the language being studied. Work is interesting for its novelty and relevance.

Tusi argues that qiyas is not a religious proof and that rational deduction should be preferred over qiyas. He emphasizes that qiyas expresses assumptions and causes contradictions, and therefore, it should not be accepted as evidence in religious rulings. Tusi asserts that qiyas cannot be a valid proof and that religious rulings should be based on clear textual evidence. In this context, he discusses the arguments of both those who accept qiyas and those who reject it, stating that qiyas, being based on assumptions and probabilities, can lead to erroneous conclusions. He also argues that some verses cited as evidence for the validity of qiyas cannot be considered as proof, and that there are strong evidences showing that the use of qiyas is impermissible. Tusi critiques the narrations and opinions relied upon by the proponents of qiyas and asserts that applying qiyas solely based on the apparent meaning of the nass is incorrect. Over time, the stance of the Jafari school on qiyas weakened, and through scholars such as Muhaqqiq al-Hilli and Ibn al-Mutahhar al-Hilli, it evolved into a concept of ijtihad parallel to that of other schools. The article also evaluates the reasons for rejecting qiyas, especially the attitudes of the Imamiya and other schools toward qiyas, and presents the critiques that Tusi raised on this matter. It discusses how qiyas was debated among the Companions and Mujtahids in the past, with examples provided.

This article examines preparatory labor practices that South Korean farmers had to undertake to use chemical fertilizers in the 1960s. Preparatory labor, such as learning about and acquiring fertilizers, that came prior to the use of chemical fertilizer in the field was mundane and often invisible. However, it was this logistical and emotional labor that was essential for the maintenance of South Korea's chemical fertilizer system. In the system, which was part of the government's efforts to establish rural modernity through increased crop productivity, the state looked down on farmers as the subject of edification. Nevertheless, the farmers were crucial maintainers of the state-led agricultural reform, realizing the government's vision of modernity. To reveal the hidden relationship between farmers, technology, and the state, this article extensively uses diaries written by two farmers - Yoon Heesoo from Daecheon Village and Shin Kwonsik from Daegok Village. By doing so, this article aims to shed light on the voices of farmers and their roles in the agricultural reform of 1960s South Korea and, more broadly, of the Green Revolution.

Spatial and temporal scales are essential components of geological sciences; both are almost always imbricated in complex ways, challenging geoscientific knowledge among nonspecialists and students. The present paper focuses on the efforts made by the French naturalist Simon-Suzanne Nérée Boubée (1806-62) regarding popular education on geology. Though Boubée is poorly known nowadays, he experienced some prestige during his lifetime. He worked as an independent teacher, offering private as well as free public courses. Boubée, as a nineteenth-century science popularizer, repeatedly insisted on his disposition for "spreading science for all." He extensively published books and journals on geology, all aimed at popularizing geological scientific knowledge, considered to be of paramount relevance. This paper analyzes three visual examples extracted from his works: the Tableau Mnémonique des Terrains Primitifs, destiné au géologue voyageur, avec son explication (1831), the Tableau de l'État du Globe à ses différents âges (1832), and the Tableau figuratif de la structure minérale du globe, ou résumé synoptique du Cours de géognosie de M. N. Boubée (1839), supplemented with images from the travel guide Deux Promenades au Mont Doré (1834). Our goal is to understand Boubée's efforts to synthesize information, scaling down geologic time and space into foldable materials that made geological knowledge cognitively and materially accessible to laypeople.

In 1820, a Handbook of the Flora of Scandinavia by Carl Hartman was published in Stockholm by Zacharias Haeggström. The Handbook was a successful project for both author and publisher: similar enough to textbooks and academic publications to appeal in educational settings, yet ostensibly written for the general public. The Handbook went through eleven editions, becoming the standard reference flora for Swedish botanists – academic as well as others – before being succeeded after 1879 by a range of specialized floras aimed at schoolboys, students, or academic botanists. The trajectory of Hartman’s Handbook through the nineteenth century highlights the changing conditions of Swedish botanical publication. It draws attention to authorship as a scientific career tool, and, conversely, the significance of scientific texts in the emergence of commercial publishing in the first half of the nineteenth century.