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Aims: This study was conducted to compare the effectiveness of cognitive-behavioral therapy and dialectical behavior therapy on the pain metaphorical perception in patients with chronic pain.
Method and Materials: The study method was semi-experimental with a pre-test-post-test design and control group. The population was all people with chronic pain in the first six months of 2024 in Tehran. Accordingly, 45 patients with chronic pain were selected voluntarily and randomly assigned to intervention and control groups (each group n=15). The Questionnaire of the study was Raiisi`s Pain Metaphorical Perception. The first experimental group received eight sessions of 90-minute cognitive-behavioral therapy, but the second group received eight sessions of 90-minute dialectical behavior therapy.  The control group did not receive any intervention. The data were analyzed using multivariate analysis of covariance by SPSS-26.
Findings: The results indicated that cognitive-behavioral therapy and dialectical behavior therapy significantly increased components of pain metaphorical perception (object, force, human, and causality) in patients with chronic pain (P<0.001).
Conclusion: The findings of this research emphasized the effectiveness of cognitivebehavioral therapy and dialectical behavior therapy on the pain metaphorical perception. As a result, by changing the metaphors of pain in patients, the interpretation of pain can be changed. 

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Aims: One of the important causes of anxiety in COVID-19 is the inability to regulate emotion and lack of self-control during threatening conditions. Psychotherapy techniques have been effective in reducing psychological disorders. This study aimed to evaluate the effectiveness of dialectical behavior therapy on the emotional regulation and self-control of these patients.
Materials & Methods: It was a quasi-experimental pretest-posttest study with a control group. The statistical population included 30 men who were undergoing COVID-19 quarantine. Available sampling was used and individuals were randomly assigned to experimental and control groups. In the experimental group, dialectical behavior therapy was performed in 10 sessions of 90 minutes. Tangi self-control and Garnofsky emotion regulation questionnaires were used. Data were analyzed using SPSS 21 software and multivariate analysis of covariance.
Findings: There was a significant difference between the mean scores of emotional regulation and self-control variables in the experimental and control groups (p<0.05). The effect of this treatment on increasing the emotional regulation score was 27% and on increasing the self-control score was 15%.
Conclusion: Dialectical behavior therapy can increase cognitive regulation and improve self-control in patients with COVID-19. It is suggested that this intervention be used in psychological treatment programs.

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In the context of comparative and intercultural philosophy the approach and engagement of one philosopher with another, is a very basic issue. With regard to this, I want to narrate Farabi’s special engagement with the Meno and Gorgias dialogues of Plato. His engagement can be named hermeneutic dialectical reading-here hermeneutic means the relation of Farabi with the Meno and Gorgias texts and also inside these two texts there are diverse and different levels, layers and mediations (though this is also true so far as my self as a researcher); dialectical means his reading is in the from of synoptic question (s) and answer; and reading means conversational construction of meaning in relation to the text and context. Farabi’s hermeneutic dialectical reading of the Meno and Grgias has these characteristics: he propounds these two dialogues thematically or in accordance whit their subject matter as two parts or orders in the whole of the Plato philosophy. Therefore for understanding these dialogues we have to put them in a broader context that heve interconnections whit the whole philosophy. Basides, the Gorgias is connected with or exists in a set of dialogues that collectively make a network that too has logical relation with the Meno. He says that plato philosophy as a whole begins with a search about human perfection as the first order that is discussed in Alcibiades I and then for getting this perfection we need knowledge that Theaetetus dialogue discusses thematically as the second order. After searching about eudaimonia in the Philebus and knowledge of eudaimonia in Protagoras respectively, Plato further searches about the possibility and the quality and how-ness of getting this special knowledge in the Meno. Farabi says that in the Meno (means fixing) dialogue as the fifth order or level of Plato philosophy he searches about this matter i.e. getting of this knowledge and the method if the answer is positive. Plato in this dialogue says that this knowledge is possible by means of Sana’t / art /τεχνη. Therefore the next step is searching for these arts that are well-known among citizens of different cities and civilities. Farabi says that for Plato these arts are six arts according to six dialogues-that begins with theological syllogism art in the Euthyphro and continues by language, poetics, rhetoric, sophistics and ends by art of dialectics in the Parmenides. According to Farabi Gorgias (means service) is after Ion dialogue about poetics, before the Sophist that is about sophistics. In this dialogue Plato searches two problem, does this art give us knowledge or only the method, and how much this art is knowledge?

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 According to many memorizers, Hafez, influenced by the dialectical system that rules the universe, has a strong dialectical thought system and therefore always seeks to know objects and phenomena through their opposites. With this view, he contrasted two phenomena of incompatible or incompatible and created a strong dialectical background, which has led to the prominence of the content and one of the aesthetic criteria of his poetry. Since in many researches about Hafez's poetry, its dual contexts have been studied from different perspectives, but have not been studied according to the dialectical system. In this article, the dialectical contexts of Hafez's sonnets have been studied based on their dialectical elements and synthesis. In this study, it has been found that the most important dialectical contexts of Hafez's lyric poems are asceticism, legislation and mysticism, repentance and breaking repentance, sharia and against sharia, praise and mysticism, reason and love, flattery and opposition to it, hypocrisy and nudity, government and poverty. , Earthly love and divine love, predestination and free will, right and wrong, mortal thinking and mysticism, the memorizer of the Qur'an and the memorizer of the court, of which, in five areas of asceticism and orthodoxy, legislation and mysticism, repentance and breaking repentance, sharia and sharia , Dialectical praise and mysticism is of the first type; That is, thesis and antithesis disappear and a new synthesis is created. In the three fields of reason and love, flattery and opposition to it, hypocrisy and dialectical blindness are of the second type; That is, thesis and antithesis do not disappear, but are promoted in a new synthesis. In the context of government and poverty, the dialectic is of the third type; That is, thesis and antithesis are necessarily paradoxically combined in synthesis. In the context of earthly and heavenly love, the dialectic is of the fourth type; That is, thesis and antithesis are considered as parts of a whole (synthesis). In algebra and discretion, right and wrong, mortalism and mysticism, the memorizer of the Qur'an and the memorizer of the court, is a fifth type of dialectic; That is, thesis and antithesis are proved alternately, but they do not negate each other and do not even reach a clear synthesis. Therefore, it can be said that in Hafez's lyric poems, due to the dual contrasts, there are types of dialectics, and this dialectical background is one of the foundations of the aesthetics of his poetry.