In narrative texts attributed to the Imam of the time (a. s), “ the incentive to Generous Government” is one of frequent requests. As an important component of connection between people and the supreme Mahdavi Government, incentive increases or decreases with several causes. Some of these causes play a fundamental role and create other causes to affect the incentive. By a descriptive-analytical method, after examining the meaning and concept of reason and incentive in traditions, the present paper explains the relationship between reason and incentive. The main factor in increasing the incentive to the Mahdavi Generous Government, particularly in time of absence, is the rationality of the people and society in various aspects and conversely, its opposite elements such as ignorance will diminish the incentive. Therefore, one of strategies of expanding rationality in society is the proper explanation of the Mahdavi teachings, including a satisfactory and accurate explanation of perfection of reasons and revival of hearts in this Government, which will provide the hearts of audiences with an incentive in the light of their cognition of that supreme state. In the present article, the basis for explaining the relationship between reason and incentive is based on traditions of the Innocents (a. s).

Let $G=(V,E)$\ be a simple graph and $f:V\rightarrow\{0,1,2,3\}$ be a function. A vertex $u$ with $f\left( u\right) =0$ is called an undefended vertex with respect to $f$ if it is not adjacent to a vertex $v$ with $f(v)\geq2.$ We call the function $f$ a Generous Roman dominating function (GRDF) if for every vertex with $f\left( u\right) =0$ there exists at least a vertex $v$ with $f(v)\geq2$ adjacent to $u$ such that the function $f^{\prime}:V\rightarrow \{0,1,2,3\}$, defined by $f^{\prime}(u)=\alpha$, $f^{\prime}(v)=f(v)-\alpha$ where $\alpha=1$ or $2$, and $f^{\prime}(w)=f(w)$ if $w\in V-\{u,v\}$ has no undefended vertex. The weight of a Generous Roman dominating function $f$ is the value $f(V)=\sum_{u\in V}f(u)$. The minimum weight of a Generous Roman dominating function on a graph $G$\ is called the Generous Roman domination number of $G$, denoted by $\gamma_{gR}\left( G\right) $. In this paper, we initiate the study of Generous Roman domination and show its relationships. Also, we give the exact values for paths and cycles. Moreover, we present an upper bound on the Generous Roman domination number, and we characterize cubic graphs $G$ of order $n$ with $\gamma_{gR}\left( G\right) =n-1$, and a Nordhaus-Gaddum type inequality for the parameter is also given. Finally, we study the complexity of this parameter.

‎Let G=(V(G),E(G)) be a graph and h be a function defined from V(G) to‎ {0,1,2,3}. A vertex x with h(x)=0 is said to be‎ ‎undefended with respect to h if it has no neighbor assigned‎ 2 or 3 under h‎. ‎The function h is called a‎ Generous Roman dominating function (GRD-function) if for every vertex with‎ ‎h(x)=0 there exists at least a vertex y with $h(y)\geq2$ adjacent to x‎ such that the function $\eta:V(G)\rightarrow {0,1,2,3}$‎, ‎defined by‎ ‎$\eta(x)=\alpha$‎, ‎$\eta(y)=h(y)-\alpha$‎, ‎where $\alpha\in\{1,2\}$‎, ‎and $\eta(z)=h(z)$ if‎ $z\in V(G)-\{x,y\}$ has no undefended vertex‎. ‎The weight of‎ a GRD-function $h$ is the value $\sum_{x\in V(G)}h(x)$‎, and the minimum weight of a GRD-function on G is‎ the Generous Roman domination number (GRD-number) of G‎. ‎In this paper‎, ‎we‎ ‎determine the exact value of the GRD-number for the‎ ladder graphs‎, ‎and we provide an upper bound on it for trees in terms of the‎ order‎, ‎the number of leaves and the number of stems‎. ‎Moreover‎, ‎we‎ show that for every tree on at least three vertices‎, ‎the GRD-number is bounded below by the domination number plus 2‎, ‎and we‎ characterize the extremal trees attaining this lower bound‎.

The glory of Islamic civilization depends on one's sense of dignity and self-esteem in the society which is gained through Islamic competence, properties and values. The growth and establishment of such belief is the result of the function of education in this field and its position among the educational programs.The present study, applying the qualitative approach and the deductive method (Frankena's Model of Reconstruction) has concentrated on this educating strategy and its structure in religious teachings. Accordingly, examining the meaning and position of dignity in Islamic anthropology, the study initially has explained the outcomes of self-esteem as an educational method and then elaborated on the ways it can be created and strengthened within the social educating system.Based on the findings of the study, Generous-based education entails a particular relationship between the trainer and the trainee in Islamic anthropology and is considered one of the important factors in legal, ethical and social systems. The necessity of education in a social system on the one hand and the inherent willingness of human beings to gain dignity and reverence on the other hand, drive the tendency of education towards this specific method of education which can revive the spirit of self-esteem in the trainee and guarantee its continuity.

In this article, the meaning of term karim is explicated considering the context of the Quranic verses and using descriptive semantics. The core in the meaning of the word karim is intrinsic superiority and dignity, and it is not comparable like the word aziz. Whatever is extremely noble and venerable is described with the term karim. Given the words with which the word karim is collocated in the holy Quran, this term has spiritual applications in most cases and is used with respect to God and non-God. The words vajih, aziz, makin, and rafi’ have been used in the semantic field of the term karim, and for this reason the concepts nobility, dignity, and greatness are commonly associated with them.

Objective and Background: One of the important issues in various legal systems in the world is to create a balance between the level of respect for civil rights and the guarantee of social security, as the realization of a desirable legal system requires the reduction of these conflicts and the resolution of executive problems, especially in police and security missions. In this regard, first of all, it is necessary to examine and clarify the relationships and proportions between the two fundamental concepts mentioned, theoretically and practically. In this way, it is possible to recognize the interference of these two and to present a strategy to resolve and eliminate this interference. Method: The present paper is applied in terms of its purpose and has been organized using a descriptive-documentary method. The required data and information were collected through library methods and discussed using a descriptive-analytical method.  Findings: According to the research findings; the Government, the legal system, and especially security and law enforcement institutions such as the police and judicial officers may establish the ground for guaranteeing civil rights and maintaining social security by institutionalizing and implementing the two bodies of "justice" and "dignity" in their policies and missions. Conclusion: The analysis of the research findings based on the teachings of Islamic jurisprudence, it could be concluded that “justice orientation” along with “dignity orientation” could be an important strategy under the title of “criminal justice” or “just dignity” that should be implemented in three levels of legislation, judiciary, and execution; especially by security institutions, judicial officers and those involved in the country's executive affairs of order and security.

Leadership is one of the important concepts in the organizational behavior literature. Regarding the outcome of effective leadership that have both soft (satisfaction, commitment, belonging, loyalty and team making) and hard (performance, absent, stress and security) qualities, the subject has been one of the most discussed issue among OB scholars. The purpose of this study is to design an effective and authentic leadership model for Iranian public hospitals. Since, cultural differences among societies require theories that meet and address their problems, we have tried to develop a leadership theory that might best be fitted to the Iranian culture. To this end, we use the concept of generosity which is an important Iranian/Islamic value. Therefore, this exploratory mixed method study uses a grounded theory to explore a Generous leadership theory in Iranian public hospitals. The statistical population of this study are the staff of 6 medical universities of Qom province. In order to find Generous leaders, we distributed a customized interpersonal generosity questionnaire among hospitals staff. Thereafter, 39 managers were selected from those 15 managers who hold higher scores were single out for interview. We went forward through grounded theory processes to create a Generous leadership theory for Iranian public hospitals.

Joseph Kosuth (Born in 1945, Ohio)-American critic and theorist of art and follower of “ Art and Language movement” in America-in his Article entitled “ Art after Philosophy” (1969) not Only Beauty as Philosophy of Art but also the entire of Past Philosophy of Wittgenstein deserves rejection and away from Art. according to Wittgenstein’ s views, Kosuth defines the meaning of each Phenomenon in its function; Also, He gives priority to function and meaning instead the form; but Kosuth moves on philosophy and defines the art beyond the language of philosophy by limiting the definition of language in the artistic arena. By an anti-Hegelian approach, He explains the condition of passing of art from philosophy and its independence: Comparability of art with an analytical proposition Somehow that the art stabilizes its existence by "Tautology" (it means Art is as Art) and gets independence and power by the term “ say nothing except art” . In Kosuth’ s view, the essence of art is as function of art, and the function of art is as artist's theoretical propositions. The approved artwork by Kosuth is an analytical proposition that remains in its own arena (art), and with showing the explicit intention of the artist doesn’ t refer to any subject outside of its text. Kosuth considers "being an artist" as " being a questioner” of "the essence of art". A questioning that reveals the functional concepts of art, adds something to the concept and language of art or is a new proposition that has not existed before. Joseph Kosuth in this Article defines the Art that regardless of any medium and regardless of the Appearance and shape, the Art which is going beyond Philosophy and making Philosophical Language on the bases of its function. The New Art entitled “ Conceptual Art” will replace the past philosophy and past Art also will change Art History, the view of community to Art and importance of Media (Artistic Medium). In this Art, ” Beauty” which previously was considered as an essential part of Art Work, henceforth it will not guarantee and warranty anymore by Art and Art will be produced and explained by science and reasonable Proposition. Joseph Kosuth relying on his definitions, knows Marsel Duchamp (1887-1968) the only Artist who could get away from Philosophy and Aesthetic in his work to access Concept. In the opinion of Joseph Kosuth, “ Art of Post Duchamp” will be Conceptual in its essence and each work of Post Duchamp in each Medium and manufacturer Object will be discussed in the field of Conceptual Art. This paper, with an analytical approach and in three general sections, reviews The evolution of the “ definition of aesthetics” and The relationship between beauty and science, philosophy and art; Also, it evaluates Kosuth's theoretical elements in the article "Art after Philosophy" and his critical attitude about Beauty and the art of pre-Duchamp. In addition, This article reveals limited definition of art following the analytical-linguistic propositions and the questionable essence of art in Joseph Kosuth's opinion.

To follow the social regulations and adapt them with expectations of social role for social consistency whether in the same aged groups or in a family is important ,and such skills, absence can have a great affect on people. the main purpose of this study is  to clarify and predict social-economic factors related to Generous and shahed youths social responsibility in province of Kermanshah. nowadays  In the community, among most of Generous and shahed off springs the commitment and faithfulness matter to duties  and morals and also the martyrdom value in most of them have been degraded and even many of them don't feel responsibility toward this phenomenon .the data through structural questionnaire gathered for 500 randomly selected Generous and shahed youths. for dynamic and lasting of tool meter ,the alpha statistical methods of Chronbach, for testing hypotheses ,the Pearson solidarity coefficient, for evaluating the comparison of averages and regression and path analysis for research model evaluation were used .based on research findings there is a meaningful relation between age (r=0.19),tyrannical offspring bringing up style (r=-0.259), easy-oriented offspring bringing up style (r=-0.180), self-estimate (r=0.207), religious orientation (r=o.464)and social investment (r=0.344)with youths social responsibility. Regression results show that the dependence variable is directly influenced by social investment (Beta =0.45), religious attitudes (Beta =o.23), self - respect (Beta =0.14) ,social identity (Beta =o.19), offspring bringing up style (Beta =-0.18)and people membership in agencies variables (Beta =0.14) and totally these six variables could predict 35% (percent) (r2 =0.35)of changes regarding dependent variable.