This paper studies the effective factors involving in the attitudes of make students toward vandalism at high –schools in 2012-2013. Theories which applied here are ratio communication of Sutherland, kellawarel and online.Merton anomie, Heir chi's social ties and Good's family structure Throuah Cochran's formula more than 376 ones were chosen. The data wave analyzed by SPSS and the statistics indexes like Kendal's tests, and Gamma wave used. The results showed that there is meaningful relationship between economic statues, less education, family separation, and violence, crime background, cultural poverty. Relation with Criminals, decimation, antisocial, no participation, No Mutual attachment with student's attitudes to vandalism.Except no free time activity.

This paper aims to review the impact of self-alienation on the faculties’ scientific prestige at the Yazd University. The research reported here has been done based on the Seeman's theory on the dimensions of social alienation. Alienation is defined in terms of Melvin Seeman's (1959) five basic variants of alienation: powerlessness, meaninglessness, normlessness, social isolation, and self-estrangement. Using a descriptive research model, data were collected by a questionnaire. 135 faculties were selected via systematic sampling. The findings show that although there was no meaningful relation between variables of meaninglessness, and professional characteristics with scientific prestige, but a positive correlation has been observed between powerlessness, isolation, formlessness, social alienation with scientific prestige. Additionally a negative correlation has been confirmed between alienation and life satisfaction with scientific prestige. Finally results of multiple regression showed that two variables of social status and social alienation are explained faculties’ scientific Prestige respectively.

In theological studies, the concept of personal God implies predicating to God attributes such as consciousness, will, life, power, goodness, and interlocution. These are God's attributes according to the sacred books of Abrahamic traditions. According to the followers of Open Theology, the way that classical theology describes God is incompatible with the Bible. They try to solve this by reconsidering and redefining divine attributes such as divine absoluteness, absolute simplicity, and perfection. In relation to the dichotomy of transcendence/personification of the Divine Truth, Allameh Tabatabei, however, finds a third way such that both parties receive the stance they deserve without sacrificing one for the other. Firstly, taking advantage of philosophical rules, he proves the viability of the predicating the personal attributes of perfection to God, and then in the next step, after making a distinction between the stations of Oneness and Unicity, he attributes transcendence, formlessness, and impersonality to the former, and attributes of perfection to the latter.

The study of subjectivity is especially relevant to psychoanalysis since it avoids social and political qualifications, and focuses on the structure of the narrative voice. In this respect, Kristeva’s innovative psychoanalytic notion of melancholia, as an incapacitating desire not to let go of the Real m/Other, is applied in the present article to the ontological impasse of the impoverished figure of Samuel Beckett’s The Unnamable (1958, 2003). It can be formulated as an ontological shade lingering within this precarious state, cast between life and death, and seeking the unnamable Thing which would be the real silence, corresponding at last to a voice of his own, the voice of voicelessness. Kristeva’s solution for this suicidal predicament, adopted in this study, is an aesthetic resort to the poetical dimension of language retrieving traces of the dead m/Other, and the fundamental function of denegation at once affirming and rejecting the m/Other. A semiotic analysis of The Unnamable, considering, among others, the pronouns and commas will reveal a latent materiality in the text: formal derangement. We propose that, through the metaphorical dialectic of the semiotic process and the symbolic representation, the unnamable-reader achieves, on a trans-symbolic scale, a melancholy sublime, the jouissance of formlessness before the unpresentable presence of the m/Other. This will yield our interpretation of the unnamable as an idealized subject-in-process (sujet-en-process) in terms of a pure flow of words: novel as mere ‘going on.’ Therefore, the study presented here is an attempt to bring together the Beckettian destitution of the novel and Kristeva’s black sun through a jouissant dynamism of signs undermining the laws of the very language in which they are continuously generated.

The matter of explaining the essence and attributes of God in Islamic mysticism has been influenced by Quranic tradition that is the criterion based on which the mystics have categorized the essence, attributes, and actions of God. Rumi, in Masnavi-e-Ma'navi, being referred to as the most prominent mystical work in Persian language, has been engaged with this subject with precision and delicacy, and, also, has broached the unknown nature of God.  Likewise, Laozi, the Chinese sage, in Dao-de-jing, the most predominant text of the Dao tradition that was written in the eighteen century before Masnavi-e-Ma'navi, has raised major and delicate discussions on the unknowability of the essence of Dao. Accordingly, the present paper is an attempt to represent and investigate the findings concerning God's essence and attributes in Masnavi-e-Ma'navi and Dao-de-jing. Furthermore, it also aims at explaining the similarities and differences between them via integrating the descriptive-analytical method. As depicted by the results of the study, the true essence of God in Masnavi-e-Ma'navi and that of Dao in Dao-de-jing is elusive and unknowable. However, God's attributes in Masnavi-e-Ma'navi are more numerous than those of Dao in Dao-de-jing. This is justifiable via the reference to nomenclature in Islamic mysticism and mystical interpretations of God's names. Also, even though, some attributes of Dao, such as profoundness, silence, and formlessness, do not have known equivalents in Islamic mysticism, they are used as attributes of God in Masnavi-e-Ma'navi.  Introduction: The concepts of God’s essence and attributes are referred to as common terminologies in Islamic philosophy and theology and have entered the field of mysticism and multiple examples of such type have been manifested in many verses of "Masnavi-e Ma'navi", as a significant work of Islamic mysticism. The formation of these terms dates back to Qur'an and Islamic tradition and the emergence of various philosophical-theological movements. It may seem far-fetched to evaluate the mystical grasp of Masnavi-e-Ma'navi on God's essence and attributes with the understanding of "Laozi", the founder of Daoism. However, despite the approximate time gap of eighteen centuries between the publication of Masnavi-e Ma'navi and that of Dao-de-jing, and the different geographical conditions in which they were formed, as well as the different cultural and intellectual environments of Rumi and Laozi, it is possible to perceive their similar and sometimes identical epistemological approaches to the concepts of God’s essence and attributes and show their common theological and ontological mindsets in explaining and understanding these concepts. Materials and Methods: God's essence in Masnavi-ye-Ma'navi and Dao-de-jing In alignment with the prophetic tradition (hadith), Rumi considers thinking about God's essence as reprehensible and misleading, as there is no way to know God's essence. Not only is this not a means of knowledge in this realm, but also an obstacle and a veil. The idea of comprehending God's true essence is delusional, and any effort made with that ambition is to no avail. Rumi believes the observable world is rendered on the foundation of contrast, and each thing is a door to knowing other things, and basically, knowledge is the result of perceiving this contrast. Since there is no contrast in God's essence, human intellect has no way of knowing it. Likewise, in Laozi's mind, Dao is the best way of referring to a truth, and naming an essence that is totally unpresentable and nameless. Otherwise, it would not be what he has in mind. He calls this indescribable, unknowable truth Dao, due to the necessity of linguistic formation of the problem, but he immediately states that because that truth is now expressed in the form of words, it is no longer the truth before naming it. Results and Discussion: God's attributes in Masnavi-e Ma'navi and Dao-de-jing With respect to Rumi's mindset, after the level of essence, without a reference to any hierarchy in time and space, there lies the attributes and names of god, and the entire world and countless creatures are the manifestation of God's infinite attributes. In the first hymn of Dao-de-jing, Laozi establishes a theology based on the essence and attributes of Dao, which includes the levels of the occult, the nameless (non-existent), the named (existent), and all beings in the world. All of these levels, except for the occult level, lie within the realm of human reason, knowledge, and inquiry. Also, the names of God in Islamic mysticism are divided into two categories of positive and negative attributes. positive attributes include God's unquestionable names, and negative attributes include names that God is free from. Positive names These names can be divided into three parts. The names of essence include: Lord (Rab), First (awal) and Last (akhar), appearance (zaher) and substance (baten), great (azim), immortal (baghi), and light (noor). The names of attributes include: merciful (rahim) and the agentive names, creator (khaleq), lowerer (khafid), exalter (rafi), and hearkener (mujib). In the category of the names of essence, although the name "deep", which is one of the attributes of Dao, does not have a specific and well-known equivalent in Islamic mysticism, it is used as the name of God in Masnavi-eMa'navi. Leave the part and embrace the whole These streams all stem from a deep ocean negative names Although it is possible to attribute some of God's positive names to human beings or other creatures at a lower level, a number of negative attributes that indicate God's lack of some attributes, are unique to God, and no human being shares them with God. Names such as incorporeal, unborn, invisible, one-and-only, and faceless. In this category, silence, which is one of the attributes of Dao, does not have a specific equivalent in Islamic mysticism. However, it is used for God in the Masnavi-e Ma'navi. God's appeal, with no cause and effect hundred words he say, with no lips and mouth. Conclusion: The assessment of the concepts of God's essence and attributes in Masnavi-e Ma'navi and Dao-de-jing shows that Rumi and Laozi, despite their great distance in time and space and the sharp differences that existed in the intellectual and spiritual traditions of their time, had nearly similar approaches to these concepts, and established more or less the same theological foundations. Also, the unknowability of God and Dao's essence is emphasized in both works by suggesting that there is no opposition and contrast in their essence; however, in the field of positive attributes, we see names in Masnavi-e Ma'navi that have no equivalent in Dao-de-jing. It seems that one of the causes of this discrepancy is the importance and breadth of the nomenclature and the inexhaustibility of God's names in Islamic mysticism and Masnavi-e Ma'navi; a topic that is not so prominent, at least to that extent, in Dao-de-jing.What confirms this conjecture is, in addition to the quantity, the quality of nouns, which includes all three types of proper noun, attribute, and agentive, has no equivalent. Another issue that compounds this dispute is the contemplation of Islamic thinkers on the subject of names and attributes, which has provided the basis for various interpretations and has added to the complexity of identifying these names, which sometimes have similar meanings. It is also worth mentioning that, even though not all of it is dedicated to the discussion of God's essence and attributes, the sheer volume of Masnavi-ye-Ma'navi, compared with the very compressed text of Dao-de-jing, has provided Rumi with more opportunities to discuss this topic. However, it should be made clear that many of the important and fundamental names and attributes of God in the Masnavi-ye-Ma'navi have similar or identical equivalents in Dao-de-jin, that is sometimes surprising.