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Information technology by removing the barriers and omitting geographical boundaries washes out the physical distances and dissolves many problems. But at the same time this concern is existed that information technology causes more separation between social classes and so creates a society that divides into two groups that one group is "possessed" and the other "do not possessed" the technology. Accordingly, one of the main challenging issues that social universe has encountered with, is inequality of information and communication technology indicators among regions, which called "digital gap". In order to achieve standard development and to provide geographical and spatial justice, removing the digital gap between regions, and equal and public accessibility of geographical units must be considered as the main priority of planning in field of ICT. The presented research by purpose of spatial analysis and ranking of counties in Isfahan province tries to improve information and communication technology and reduce digital gap. The research method is descriptive- analytic and for ranking and rate of difference among counties the Topsis algorithm is used. The results show that level of possessing ICT was not equal among counties in a way that counties divided into four groups of very high, medium, low and very low, that only the counties of Isfahan is located in very high  group. The dispersal coefficient between counties is 5% that confirms the difference in spatial distribution of indicators. And also there is a direct relationship between development of ICT and population and urbanization percentage, in a way that most of facilities are located in a counties with high percentage of urbanization. At the end some solution is suggested in order to remove the digital gap between counties.

Given more than seven thousand years of urbanization and highly diverse topographic and geographical conditions, Iran is one of the treasures through the world's architectural history. Climatic diversity, on the one hand, and long history of living, on the other hand, has led to noteworthy and valuable achievement in architecture and urbanization within this country. However, these elements are less utilized in today architecture. Urban life, technological advances and excessive economical demands have extremely made people apart from the nature and formed their mind within an iterative mechanized order. Furthermore, human being is a part of nature and his/ her close relationship to the nature provides him/her with survival and longevity. In Iranian houses, a space indicating relationship between human and nature is courtyard. Central courtyards within vernacular houses in Yazd provided inhabitants with terrific living conditions and enhanced their living quality by utilizing natural elements such as water, wind, light, and plants. Today, due to providing more houses regardless of their quality, not only are natural elements ignored in human life; but also in many cases, buildings do not have essential features of living. This paper attempts to explore how to create and enter natural elements in apartments. This paper aims to investigate natural elements on vernacular houses in Yazd. A descriptive, analytic methodology along with a case study (vernacular houses in Yazd) were employed and data was collected through library and field research.

This paper gives a pictorial view of the relevance of lean thinking, particularly the application of muda as a supplement to the sustainable improvement diagnosis technique of existing public office buildings, for a fuller assessment of users’ requirement in Nigeria. The impact of perceived muda was related to the triple bottom line of sustainable development on perceived job productivity and design features and estimated from endusers’ perspective, using diagnostic POE as data acquiring tool, while the confirmatory analysis was done through AMOS, SPSS and MS Excel to explain the relationship between the different variables. The findings showed that muda is inherent in public office buildings and it has highly significant causal effects of 0.66 and 0.76 respectively on perceived job productivity and design features; it also has strong effect sizes of 44% and 58% in explaining both their variances respectively. The result revealed that users require more improvement in facilities as against spatial plan and structures, while there is a medium and positive correlation of 0.48 between perceived job productivity and design features – implying that improvement in design features will consequently lead to improvement in perceived job productivity. The study concludes that lean thinking is relevant to building improvement and could serve as good supplement to the current improvement diagnosis of existing public office buildings, but not as a substitute since data were only collected from users who are not able to provide the required technical data that would otherwise warrant use of equipment.

Iran has an arid climate which characterized by long, hot, dry summers and short, cool winters. Therefore, sunlight and its heating effects were important factors of Iranian architecture and gardens structural design. Textures and shapes were selected by architects to harness the light and supply a shadow in the summer. Water is very important in this climate, both in the architectural design and longevity of gardens. In addition to water, the plants in Iran had been particularly significant. In ancient civilization of Iran, plants have had special position. Supernatural powers that had been in trees such as life-giving, young giving, productivity and Immortality made them sacred for Ancient Iranian people. However, attending to supernatural power of plants was the importance reason that people regarded to plants and made some symbols such as “Life Tree” has income. In Zoroastrian religion books, more values have said about Supernatural cost of plants. Plants have a special value in Zoroastrian Fire Temples, religious ceremony and routine life. Therefore, garden and gardening were sacred for Iranian. The term Zoroastrianism is, in general usage, essentially synonymous with Mazdaism, have discovered dependent on Achaemenids Empire (559–330 BC) and there were in Pasargad. In the Islam tradition the garden as Paradise is, perhaps, even stronger, since the Quran (the central religious text of Islam) describes Heaven as a garden. Islam was spread to the Persians, and reciprocally the Muslims adopted the Persian style of garden. Therefore garden has been invaluable to Iranians. Persian Garden includes some types which one them is Garden City. Isfahan as the Capital of Safavid Dynasty has designed as a big garden according garden city model. Therefore, some solutions have used in urban design regarding Isfahan's arid climate. Safavid government followed the realization of cities ideal that rooted in Islamic beliefs and opinions. The investigations in historical perspective of Safavid cities indicates the importance of cities as the place for presence of symbols and signs. The Symbols which has remind as the ideological concepts, power of dominating government and also getting identity to the city. During the history of Safavid urban design, there were some direct and wide streets (Charbagh) which were the main factors of development and improvement of cities among urban functional and symbolic elements. In historical background of Isfahan garden city is pointed to construction of street (Charbagh) which has attracted the European tourists attention and it will investigate in this article. Initial section of this article is allocated to explain about historical background of Isfahan city in Safavid era and also Charbagh Street. Then this paper with emphasis on some historical documents and analytical studies, compares the Isfahan Charbagh Street with its similar sample in France (Champs-Elysées Street). The conclusion of this article indicates the similarity of Isfahan Charbagh Street and Champs-Elysées Street in some skeletal specifications and the way of formation. French Boulevards were constructed after Isfahan Charbagh in terms of time and they were formed after publishing itineraries and pictures of tourists from this place in Europe .

Introduction: Nowadays, mental health of people has become a complex issue. So that the world health organization has proposed different solutions for health improvements. There has been an increase in mental disorders and depression in different communities and the importance of mental health has been neglected in many cases. It has been stated that social structure and culture play a fundamental role in the formation of some diseases such as depression and stress disorders. Therefore, further investigation is required for the relevance of the two important issues of mental health and culture. UNESCO defines culture “a set of distinctive spiritual, material, intellectual and emotional features of a society or a social group that in addition to art and literature, it encompasses lifestyles, ways of living together, value systems, traditions and beliefs.” Architecture's role in the expression of beliefs and culture, which are the expression of human identity, are believed to be an undeniable role. Therefore, the culture of any society, is the basis of the societies' architecture, in a way that it is the reflection of the community's culture. Iran's traditional architecture is the identity of faith, divine nature of goodness and deep passion. Given the link between mysticism and art in Iranian culture, the principles of Islamic art, especially architecture, influenced by the mystical dimension of Islam. Islamic civilization is based on peace and peaceful houses. According to the Quran, home is a place of rest and peace. So the first aim of building a house is to provide a place for human comfort. In recent years, with the change of lifestyles, the concept of home and residence has been changed. Therefore, the concept of home that was responsive to the needs of the life of human beings, has been changed as a mechanical product. This study endevours to exploit the principles of appropriate home from reliable sources such as Quran and Shi'a jurisprudence and investigate these principles in Iranian-Islamic traditional houses in order to reach a suitable guideline for contemporary houses with regards to Iranian-Islamic culture for mental health improvements of people. Literature review Mental health issue is less addressed in the researches and also there is not enough attention toward increasing mental health and stabilizing it. In most of the essays there are some sorts of solutions which are referring to a cure after happening this mental damage while, it is possible to figure out a solution for preventing this important modern issue which is preventable. Therefore, a sort of architecture which is connected to the life of people and also is a part of this life would have an undeniable effect on stabilizing the mental health. The cultural identity of the society could be considered as an important factor for the mental health of each person. Iranian-Islamic culture in contemporary houses are the most important issue in society needs mental peace and human separation from their culture leads to alienation from the original values of the community. One of the most important strategies in the design of contemporary architecture inspired by the principles of respect for the traditional homes of Iranian-Islamic culture that has defined the overall stability of international sustainability. Generally the features of Iranian culture, not only helps mental health but also helps the sustainability of architecture. According to Iranian culture, house is not just a shelter for residents, moreover, it should induce relaxation. The human sense of independence and external noise is not transmitted to the interior of the house.Traditional Islamic architecture reflects the enduring idea of archetype in the past, present and future through continuous image with timeless character wherein the act of creation on the part of some vast horizons disappear, to be together. Since sustainability has all the comprehensive features to meet the human, psychol