فصلنامه الهیات هنر
پیاپی 9 (تابستان 1396)

Genus in the modern aesthetics has especial place. Although this concept had wide meaning in the past, but its meaning have confined in the seventeen and eighteen century and mostly bound to aesthetic debates. Most thinkers that refer to this concept in his aesthetic thought introduce that as faculty of invention of artwork. Genus is the most important concept in the Schopenhauer's philosophy. He first proves that the world is evil, and believes that by tow way we can avoid this evil. One of the ways is art, i.e., the result of Genus. Determination of the genius's position in the whole of Schopenhauer's thought is the main goal of this essay. In the next step we effort that reply to this question: what is the meaning of Genus in the Schopenhauer philosophy and what is its different with other already putted meanings? It seems that Schopenhauer refers to wide meaning for genuine in comparison to other thinkers and he ascribes taste functions to Genus. This point indicate that the judging of artwork require invention.

Paradise described in the Koran and Islamic tradition is exprssed in detail. According to the necessity of illustrated manuscripts, Islamic painting attention to this issue. One of the copies that are the subject paradise the imagery has been widely illustrated version of Mir Heidar. Due to the spiritural nature on one hand and on the other hand mystical context Timurid era, this version painters have used the frequently of mystical symbols.
The objective of this article is to achieve the visual interpretation of Paradise and its Quranic narratives by the Timurid painters.
In addition to identifying and studying the mystical symbols in these images through descriptive-analytic method, the present research tries to investigates 6 paradise images of this work of art that obtained by a library method.
In this regard, the question of the present research is that "which mystical symbols did the Timurid illustrators of Mir Heydar's Miraj Nameh use in expressing the image of Paradise?".
The present study paid in a descriptive method, to the consider of mystical symbols of the six heavenly figurs of the version. The results of the study revealed that the painters were intended not only to illustrate of the story but also, have represent of their symbolic conceptsl, such as crowns, throns, river and etc. in this way, the external virtualing that indicated story have led in the inward virtualing is that the religious education.

According to the teachings of the Quran, human has been combined from body and spirit and after death and raising of Resurrection also will continue to his life. Heaven and Hell are the two positions that have considered for the eternal life of man. The question of this writing is that according to the type of life of human, how is the buildings of Elysian?
The aim of this research is that based on Quranic verses and hadiths, and, as much as possible, to get exact drawing and explaining for the architecture of heaven that this can be an inspirational model for Iranian gardens. The research method is descriptive – analytic and the data collection is done through library study.
The result of this research show that Heaven is in the form of several gardens that can find features of its architecture from the wills and needs of human on the one hand and the environmental capacities on the other hand

Happiness is a key world in FARABI’S politics and social thought and generally in peripatetic philosophers. From one hand, he thought that the goal of society and politics are happiness. In his view this goal only in utopia is achievable. Further more he believed that the goal of art is taking people to happiness. The question of this paper is relationship between art and society in FARABI’S view. In other world the goal of this paper is study the social and political role of art.
The method of this research is fundamental, analytical descriptive.The method of gathering data is from books, articles and interview.
Results show that FARABI spoke about happiness in society, happiness in other world and happiness in knowledge. THE SECOND TEACHER also spoke about the condition in which happiness is available, such as the perfection in theoretical and practical knowledge, disappearing all of baseness and ugliness and etc. FARABI positioned artist in the second place after president of utopia. They assisted him delivering society to happiness.Actually artist by preparing suitable conditions in which happiness is available had significant role in taking people to happiness .so art have important role in society and politics.

Given that in the relationship between the architecture of the body and its interaction with the environment, the objective system works well; in an interaction that the architect and the audience with the work of architecture, his natural system plays an important role and, on the other hand, the concept of motivation as meaning The main structure of this system can lead the Muslim architect to create a living environment which, from the perspective of the Quran, translates the worldly prosperity and the afterlife of mankind, and since this life is realized by relying on the faith and the practice of righteousness, the present research tries Through the method of thematic interpretation, the epistemic cause (faith) and the cause of behavior (the act of righteousness) of the Muslim architect within the framework of the causes of the ivory to motivate the system He will examine the way of creating the living environment of Tayyeb, relying on the Qur'anic concepts, and in this regard, introduce the principles of architecture and urbanization corresponding to these causes in the natural system.

Sensual and intellectual beauty and adornment appeal to the human being. In addition, both have disadvantages that are highlighted in holy texts. Reviewing Quran verses and hadiths, our object is to reveal the disadvantages of intellectual beauty and how Satan takes advantage of this natural desire and tendency. The purpose of sensual beauties and adornment around us, as one of the God’s blesses, is to lift our soul toward moral elevation and God. However, the reason for the warning about such beauties and adornments is that they restrict man and are used as a means of enhancing worldly desires. The disadvantages are as following: ignorance of God, to confine human to bodily pleasures as contrasted with intellectual satisfaction, to be simply deceived, egotism, to commit sins, and misguidance.