The life and times of Nāder Shah Afšār (1688-1747) have been fictionalized in an entertaining account entitled Ālam-Āra-ye Nāderī, which was written shortly after the warrior king's death by a certain Mohammad Kāzem of Marv (in Transoxania). A prominent character in the book is Zād Kān (= Āzād khan) the SLY (or ayyār in Persian). Now, the ayyārs were a class of chivalrous and clever thieves who flourished in Iran all through the Middle Ages. They excelled in feats of daring, were masters of disguise, and doubled also as con artists and like Robin Hood, they robbed the rich to help the poor. No wonder then that they became the heroes of Iran's earliest entertaining narratives, such as Samak-e Ayyār.In this paper, the author examines the book, analyzes the actions of Zād Kān, quotes a full episode from the narrative, and praises Mohammad Kāzem's easy and fluent prose, which he finds especially enjoyable for a period when the formal writing style of the day was one of artifice and artificiality.

One of the important topics in the philosophical schools of social sciences is human CIVILITY. The main issue of this article is the explanation of Javadi Amoli's theory about Human CIVILITY. In this article, by referring to his works and using the library method, the following results have been obtained: According to the theory of the physicality of occurrence and the spirituality of survival, man is first a physical being, then with gradual movement in his essence, he becomes a spiritual being. Although humans benefit from a common single origin in the occurrence, but in survival, they are transformed into many types according to their movement type. Javadi Amoli considers human CIVILITY to be the result of one of the steps in the essential movement of man. He puts human and their actions into several categories based on their essential movement: the first; Natural savagery and animal behavior, Second; Mutual recruitment and interaction, Third: Fair employment and act based on reason, fourth; Sacrifice and benevolence and Action based on divine innate. Javadi Amoli considers serving others as a result of human nature. He believes that man is social by divine innate, but he is savage based on his nature.

When an earthquake occurs and its news spreads, on the spur of the moment, the militaristic imagination of notions and categories, objects and technologies, army officers and relief guards, a mass of victims and people damaged, spring to mind. However, of the moment, ironically neither prior notions nor categories are sufficient to fathom the reasons behind it, nor the objects have their previous meanings. Accordingly, we do not consider earthquake victims as the passive ones in advance, or linking them to such fictitious creativity that they, themselves were coping quite well with what had happened to them. Although nobody has been killed by the earthquake which has struck Abdanan last summer, it was important enough not to be ignored. Over the course of earthquake, we could both pondering ways individuals withstanding and their inability, their asthenia. At once watching both their endeavor to live and their grief and incapacitation. Paying attention to how the affairs were being reordered, likewise such an up growing traumas which based on our capabilities in hand, there was no way to be cured. Meanwhile, though the government acted munificently in the case of providing people with services and facilities, it did not has potency in counseling with people neither in the process of allotment nor in the field of specifying the requirements. Surprisingly, the goal was to settle people down. Those who were being put aside from the course of consultation.

Introduction: The purpose of the present study was to investigate the causal model of quality of campus community, Student Value and Academic CIVILITY Students of Shiraz University of Medical Sciences. Methods: The research method was descriptive correlational method. The research sample consisted of 338 students of Shiraz University of Medical Sciences who were selected by cluster random sampling method. The Research tools was College and University Community Inventory (Ernest Boyer, 1990), student value (Dziewanowska, 2017) and academic CIVILITY (Clark & Springer, 2017). Data obtained from questionnaires were evaluated in both descriptive and inferential sections using statistical tests by spss21 and lisrel8. 54 software. By implementing the structural equation model, it was found that the proposed model has a good fit and the students' scientific etiquette is well predicted and explained through the quality of the university environment. Result: The findings showed that the quality of campus community has a positive and significant effect on academic CIVILITY (p-value<0. 001). The quality of campus community has a positive and significant effect on student value (p-value<0. 001). The findings showed that the student value by mediation the quality of campus community could affect the academic CIVILITY students (p-value<0. 001). Students 'values also play a mediating role in the relationship between the quality of the university environment and students' academic CIVILITY. Conclusion: Values determine the desirable path of students’ life especially in the final years of their studies, therefore, students obtained necessary motivation based on a set of values which is internalized in them and attempt to achieve their great goals. Hence, it is necessary to provide important measures for the development of higher education environment and also to provide the basis for the internalization of values in students with the aim of their education and literacy toward the desired goal and perfection.

Background: Uncivil behavior is a widespread problem among nursing students. Using a proper strategy can help teachers to reduce inCIVILITY, and its negative outcomes. The aim of this research was to compare the effects of group discussion, and self– learning on perceived level and rate of inCIVILITY in nursing students. Materials and Methods: A two group quasi‑ experimental design was used to perform the present study. The course was approved by ten members of the nursing faculty for teaching in January 2018. There are about 82 bachelor degree nursing students participated in a course that was designed to teach CIVILITY as a course syllabus. Subjects were randomly allocated to discussion group (41 students), and self‑ learning group (41 students). InCIVILITY in Nursing Education‑ Revised Questionnaire (INE‑ R) was used to measure perceived level and occurrence rate of inCIVILITY in nursing students. In discussion group, eight sessions were conducted to teach course contents and each session lasted one hour. Self‑ learning group studied a booklet about CIVILITY. Paired and independent t‑ test was used to compare pretest and posttest mean scores. Results: Both groups indicated an improvement in perceived level of inCIVILITY. The mean score for occurrence rate of inCIVILITY in the discussion group was significantly higher than in the self‑ learning group (t80 = 4. 63, p < 0. 001). There were significant differences between two groups for perceived level (t80 = 2. 81, p = 0. 02) and rate of inCIVILITY (t80 = 3. 01, p = 0. 01). Conclusions: Using course syllabus to educate nursing students can lead to reducing perceived level of inCIVILITY and providing active discussion is an appropriate strategy for promoting academic CIVILITY.

Richard Wright's introductory essay to his collection of short stories Uncle Tom's Children describes hidden forms of resistance against Jim Crowism and Uncle Tomism. The essay entitled The Ethics of Living Jim Crow: An Autobiographical Sketch relates Wright's daily confrontations with Jim Crowism with a particular emphasis on his evasive actions, and his covert activities, such as silence, playing the role of the Monkey trickster in the library, lying consistently to whites if this act did not question his life and "SLY CIVILITY," to fight the humiliation imposed by Jim Crow laws and customs back. In the short stories, however, he focuses on more open forms of defying Jim Crowism, especially the resort to physical violence. In all the stories of the collection of Uncle Tom's Children and in its introductory essay, whites are the originators of the violence, however, blacks are not always portrayed as entirely innocent. The essay is divided into nine "lessons". For the purpose of this paper, I limit my study of the introductory essay to four of Wright's so called Jim Crow "lessons," selecting two examples from the beginning of the essay and two examples from the end to show what Wright meant by "covert tactics" and how he used them in his day-today life. Towards the end of the essay, I conclude, Wright increases his attacks on Uncle Tomism either by criticizing the submissive reactions of his family and black folks or by refusing to be meek and loyal to whites. When he was seriouSLY threatened, though, he had no choice but to play the role of an Uncle Tom.