فهرست مطالب minou ghareh baglou

In order to conform to the tradition of life, the neighborhood units must have a range of culturally effective criteria and indicators. Attention to these criteria and indicators has a decisive role on the quality of neighborhood units. The aim of the present research is to identify the influential cultural criteria in the continuation of the tradition of living in the neighborhood unit and the extent of the impact and relationship of these criteria on each other, in selected samples from the city of Tabriz in the three decades of the 70s, 80s and 90s. The current research is quantitative and interview and observation tools were used to collect data. This research was selected and investigated in 2023 with the statistical population of 11 neighborhoods from each decade and a total of 33 neighborhoods. The data were analyzed by inferential statistics and Spearman's non-parametric correlation test, using smart pls software, with a significance level of 5%. Among the influential cultural criteria, physical-spatial criteria and perceptual-psychological criteria had a strong positive correlation with a coefficient of 0.575. In the 70s and 90s and the 80s and 90s, activity-behavioral-performance indicators had a significant relationship and a strong positive correlation with a coefficient of 0.521 with a level of 0.05 and a coefficient of 0.570 with a significance level of 0.01, respectively. In the examined samples, physical-spatial and perceptual-psychological indicators have the highest correlation and relationship. And there is no relationship between physical and perceptional criteria with activity-behavioral-performance criteria.

Explanation of Islamic ethics in the process of architectural design and production Abstract Architects consciously occupy and develop the human habitat in the natural environment with their creations. Therefore, ignoring ethics and moral values in architecture can have extensive human and environmental consequences. Ethics studies human actions from the perspective of their rightness or wrongness in achieving ultimate human happiness. Islamic ethical principles invite humans to build and inhabit the earth while rejecting any human and environmental harm. Accordingly, this research seeks to explain the do's and don'ts of Islamic ethics governing the activities of architects in the process of architectural design and production, considering the key role of Islamic ethical teachings in the progress and promotion of architects' ethical behavior. The research method is based on logical reasoning and library and document research has been used to gather information. Ethical data has been extracted from Islamic scriptures, narrations, and the books of Islamic scholars for research purposes, and analysis and explanation of this data has been carried out in the process of architectural design and production. The main activity of architects in Iran is carried out within the framework of the engineering system structure and in the areas of design, supervision, and implementation. Reviewing research literature in the field of professional ethics in contemporary architecture in Iran indicates a disregard for ethical values among all those involved in the design and production process of architecture. Therefore, ethical action in architecture and adherence to ethical principles in construction is contingent upon the ethical behavior of all participants in the design and construction process, including architects, clients, consultants, and contractors. According to the findings of this study, the most important ethical principles related to the actions of architects are seven principles (humility, commitment and responsibility, honesty, cooperation, contentment, respect for the general public, and respect for nature) extracted from relevant sources. The application of these principles in the design and production process of architecture can be a step towards negating various human and environmental harms. Proper and principled development of nature is essential due to various environmental hazards and the artificial development of the environment due to human occupation and its relationship with human life. A look at the extracted principles shows that these principles can be categorized into three levels of responsibility: a) towards clients and users, b) towards society, and c) towards nature. The application of Islamic ethical principles in personal and collective life and professional environments can pave the way for the happiness and perfection of the architectural profession, and adherence to these principles in the design and production process of architecture can ensure the responsibility of architects towards clients and users, the general public, and nature. Key words: Islamic ethics, professional ethics, architect, architectural profession. -- ---- ---- - -- -- --- Key words: Islamic ethics, professional ethics, architect, architectural profession. Key words: Islamic ethics, professional ethics, architect, architectural profession. Key words: Islamic ethics, professional ethics, architect, architectural profession. Key words: Islamic ethics, professional ethics, architect, architectural profession.

Empowerment is one of the most effective ways to improve the situation of informal settlements. The social dimension of empowerment is the concern of many thinkers who consider it effective in solving the problems of marginalization. The purpose of the research is to investigate the effect of social factors of place in informal settlements on the social empowerment of its residents. Regarding the data collection and analysis method, the current research is of the correlation type and is based on the structural equation model. The library and field data collection method is a questionnaire that is completed with a sample of 150 people from the informal areas of Tabriz city. This research evaluated social factors of place, the independent variable, and social empowerment as the dependent variable. Based on the findings of the research in the theoretical part of social factors affecting the place of two factors, social capital and sense of security, in the informal settlements of Tabriz city, there is a significant relationship between the social factors of the place that affect the body of these settlements and social empowerment (awareness, interaction, and social participation). Also, the factor of social capital has a greater impact on social empowerment than the factor of sense of place security. Among the criteria of social capital, the criterion of social belonging and the components of a sense of security, supervision, and control have the most significant impact on the social empowerment of residents. Therefore, the use of public space, the existence of mixed uses, and the improvement of visual accessibility will impact the social empowerment of the residents of informal settlements.

Problem statement:

 Imagination plays a complex role in the architect’s design process and the formation of the architectural work. Since the creation of an architectural work requires a multi-layered and interactive process, it is important to know the imagination and the factors influencing it. Imagination, as a part of this complex process, is the architect’s ability to imagine space, structures, 3D designs, and functional aspects.  But the design issue and concepts related to it, and on the other hand, while creating a work with an extraordinary form, sometimes prevents from paying attention to imagination and its nature. What are the types of architects’ imaginations in creating an architectural work?

The purpose of the research is to identify the types of imagination and its role in architectural work based on the neurophilosophy perspective; which, while responding to the physical needs of the audience, provides the basis for adapting to the audience’s imagination and creating a desirable atmosphere.

The current research is qualitative, employing a qualitative research strategy (interpretive-analytical), which deals with the description, analysis, and explanation. Collecting data was carried out through library studies and by studying architectural works. The data analysis method is qualitative. Through theoretical foundations literature review and analysis of some examples of the world’s contemporary architecture, the types of imagination and its role were proven. Row House, Carlo Felice Theater, Jewish Museum, Solaris Building, Thermal Baths, House II, Borromini’s Church, 8 House, Guggenheim Museum, and Capsule Tower are selected as examples of architecture.

The findings of the research show that imagination in the creation of architectural work can be placed into ten types: personal, collective, ethical, ecological, embodied, linguistic, narrative, representational, material, and metabolic imagination. The role of each type of imagination, based on the neurophilosophy perspective, can be placed in four categories: mental imagery-based, intentionality-based, novel combinatorial forms of the imagination, and phenomenology-based forms of the imagination.

The environment around people can affect the formation of their behavior. If the environment does not play the desired role, a part of the chain of moral guidance of the individual and consequently the society will be disturbed. The question of this research is about what are the physical characteristics of the environment that supports ethical behavior. The purpose of the research is to provide physical examples for the environment that can provide a suitable platform for moral actions from the perspective of Islamic thought. This research has been done with qualitative approach and analytical descriptive method and using library resources. In order to answer the research question, the nature of behavior and types of ethical behavior were investigated first. Then the influencing factors on behavior were studied, one of which was the surrounding environment. After that, theories related to how the environment affects behavior were discussed. By examining the environment at three perceptual, behavioral, and physical levels, some of the moral orders found in religious sources at two perceptual and behavioral levels, under the title of religious anthropology and religious sociology, were identified and the factors causing disruption in these orders were identified. Finally, relying on the enabling nature of the environment and the theory of The Holistic Sacredness of Space, physical examples related to each of the perceptual and behavioral parts of the environment were presented in public spaces. With the realization of the physical characteristics presented regarding each of the levels of the environment, we can hope that the environment will become a platform for moral affairs.

Problem Statement: 

As environments with meaningful roles that are harmonic with the community, behavior settings are of great importance in enhancing the living environment quality. Additionally, a sense of community in individuals is a human and identity-related factor in the field of environmental design, which can be achieved through personal behavior, as well as the cultural state of a society to depict similar links and perceptions among individuals. Therefore, obtaining a clear meaning of an environment, on the one hand, and analyzing the sense of community indices in affecting the behavior-milieu synomorphy1 , on the other hand, is the key to understanding a behavior setting and forming an environment harmonic with the community. 

The present paper seeks to answer how behavior-milieu synomorphy in a behavior setting is influenced by a sense of community components, to identify and examine the role of a sense of community in forming behavior settings.

This is a retroduction-based applied study. Consistent with this strategy, the theoretical model was achieved through data collection and literature review with a qualitative approach and reference to desk research; experiential analysis and explication were also conducted on the model during the field.

According to the research results, synomorphy in the ritual public spaces of Tabriz is effectively influenced by social and mental conditions components related to lifespan, upstream perception, and social issues. Additionally, environmental features and transpersonal factors (upstream perception and similar perception to others) act as criteria for determining the sense of community in public spaces. The extent of correlation between the sense of community and synomorphy forming behavior settings shows that the sense of community acts as a human presence catalyst and a basic element in increasing the factors affecting harmony and synomorphy in the environment. In other words, the sense of community has a significant effect on the formation of behavior settings.

This study aimed to determine the entrepreneurship components of universities and propose a method of using those components to make faculties of architecture entrepreneurial.

The post-mining technique was employed in this qualitative study, and open-ended questionnaires were utilized in interviews for data collection. Accordingly, the purposive sampling method was adopted to select the faculty members of universities in the East Azerbaijan Province of Iran with more than seven years of research experience. Finally, theoretical saturation was reached with 12 out of 26 participants in semi-structured in-depth interviews. The interviews were analyzed through qualitative content analysis.

After thematic extraction and classification, three macro-categories and 19 micro-categories were identified. Two of these 19 micro-categories were introduced as core categories of each area. The core categories were classified as professional thinking, entrepreneurial nature, skill-oriented training, independent and generative financial resources, dynamic framework, and communications in behavioral, structural, and environmental areas.

According to the above categories and a literature review, entrepreneurship education can lead to better relationships with the labor market in addition to training entrepreneurial architectures and professional architectures both at faculties of architecture and in society.

Identity is one of the most critical issues facing developing societies and one of the ideals that most Islamic countries have focused on more than ever so that cultural studies in recent years have focused more than ever on the revival of Culture and identity. One of the most common theories in the analysis of social issues has been Antony Giddens' theory of "Structuration", which has proposed the combined relationship between structure and agent in order to combine micro and macro theories. In this regard, it has many similarities with most cultural studies, focus on the concept of "action." Culture finds its identity manifested in social acts and actions, so social actions and forms crystallize a collective culture. Giddens observed that in social analysis, the term of the structure generally referred to "rules and resources" and, more specifically to "the structuring properties allowing the 'binding' of time-space in social systems like architecture." These properties make it possible for similar social practices to exist across time and space, lending them a "systemic" form. In this regard, it seems that it is possible to analyze social actions in residential spaces by relying on Giddens construction theory, which has not been done in previous studies.
This research approach is qualitative, and the strategy of logical reasoning and the method of collecting information is library studies. Therefore, the central question of the research is what the dimensions of architectural construction in residential spaces with a cultural approach are? The general purpose of this study is to explain the cultural aspects of residential architecture and the data collection method based on library studies. The research findings indicate that in the cultural approach, the architecture of residential spaces as a system is a reproduction of the culture of the family institution and has rules and resources that should be studied. The elements and components of residential spaces are the reproduction of family culture and influenced by family culture and structure, so the rules and resources governing the continuation or transformation of the family institution as the structure of residential spaces lead to the reproduction of its architectural system. This reproduction in the form of architectural patterns in time and space creates the identity of residential spaces. As a result, it can be said that in the cultural approach, the rules and resources that form the family as a social structure should be analyzed. This analysis is searchable in four dimensions of "jurisprudential rulings and traditions governing the actions of the inhabitants of residential spaces", "environment, and technical and welfare facilities in constuction of residential spaces", "Norms, concepts and ethical values of housing and inhabitants" and "rules and regulations governing the actions of family members and the architecture of residential spaces" in three axes of individual, social and human tendencies to nature.  So the study of the dimensions and components extracted from this research in the developments of residential spaces is recommended for future research in structuration of Residential spaces.

Aims :

Mental images are formed by direct and indirect experiences of space, which refer to the complex acquisition, processing, and interpretation of information in the human mind. Like internal representation, it acts as a cognitive map due to the surrounding space, which directs both the relationships and actions of humans in the space. In this regard, the current research emphasizes identifying the crucial components in forming students' mental images of urban landscape.

Current research uses quantitative methods as well as graphic questionnaires. The statistical population included students in the 1st semester of urban planning, 25 girls and 25 boys, in 2022. The research model was extracted due to theoretical studies to collect data from mental images. The obtained data will be analyzed based on Confirmatory Factor Analysis and Correlational study via Smart PLS and IBM SPSS 25.0. 

According to Confirmatory Factor Analysis, according to the students, "physical structure" with an impact factor (0.930) whose components with factor load include: "geometry" (0.681), "direction and axis" (0.639), "differentiation and similarity" (0.596), "simplicity and diversity" (0.587), "scale and proportion" (0.499) and "visual range sequence" (0.425) are the most determining factors. In the second place, "functional structure" with an impact factor (0.733) And it ranks second with the components of "human activity" (0.815) and "functional species" (0.672). The "sense of time" factor has an impact factor (-0.084) with the components of "historical buildings" (1.000). Based on the correlation results, no significant difference was seen in the gender factor.

Urban landscape are formed more by a mixture of functional, physical structures, which have an immediate effect on the imitability of the town. Moreover, physical structures have the most influential role in this process. Additionally, it is revealed that gender factors did not affect this issue.

Human has always been in interaction, one of its aspects is the communication with himself. In this relationship, on one hand, human is placed as a self- aware being and on the other hand, as the real self. In such a way that common sense is affected by his existential nature and affects the quality of life. The goal of the research can be considered to evaluate the biological aspects affecting the internal relationships of self- knowledge between human and the architectural body. Biological quality is created at different levels and shapes the environment in interaction with humans. The method of this research is a combination of qualitative and quantitative factors. So that, in the qualitative review, the topic is addressed using descriptions, observations and library studies, and in its quantitative aspect, it benefits from numerical data and analysis using the scientific method of Codas. The findings of the research show the formation of an internal relationship that has affected the quality of life and architectural environment. so that in each of the senses affecting self- awareness, Different quality levels are created. In this regard, it can be concluded that the purposeful design of architecture in order to shape the quality of life is influenced by the common senses of faith and time with the greatest impact, the sense of unity, presence and place with an average impact, and the sense of safety and awareness with the least impact. So that it is formed in a direct relationship between independent components (spatial physical perception, collective behavior, psychological) and connected components (common senses) and is a platform for achieving a desirable life. Therefore, this issue can be considered as a result of the internal relationship between three aspects of self- awareness, common senses and architecture, which is formed according to the relationship between independent and dependent components in architecture.

Extended Abstract

Creativity has been a constant concern of artists and architects in different periods of history. Contemporary challenges and problems require new solutions that fit the requirements of current period. Knowing that the ultimate goal of architecture is to create a place for people to live, creativity in this field should also be directed towards enhancing the quality of human existence and addressing the evolving challenges of each period. Therefore, achieving a systematic model that allows assessing the creativity of the architectural works that introduces the influential components of this field, can solve many problems related to both human society and the environment. Such a model can also contribute significantly to the design of innovative and valuable architectural creations. In this study, a model for evaluating the creativity of architectural designs has been introduced, utilizing the SAPPhIRE method, adapting it to architectural contexts, and considering the authentic human environmental needs. This model takes into account multiple facets of architectural creativity and its compatibility with human well-being, ultimately quantifying the creativity level of each building with a specific numerical value. The model was applied to assess the creativity of LalehPark, Atlas, and Setarehbaran Commercial Buildings in Tabriz city, and the findings have been deliberated upon.

In this research, two research strategies have been used. At first, with the aim of providing a model to assess the creativity of architectural work, the Delphi research method has been used. The Delphi technique provides a convenient way for experts to reach consensus on a topic without face-to-face interaction. According to this method, in order to adapt and interpret the SAPPhIRE creativity assessment method with the architectural space, an open interview was conducted with architectural elites in the first stage. Next, every participant in the Delphi panel received a questionnaire and ranked and assigned scores to the summarized points derived from the initial phase. By specifying the desired components of the elite panel, the architectural creativity assessment model was completed. Then, with the aim of assessing the level of creativity of selected commercial buildings in Tabriz city, a survey strategy has been used with a quantitative approach. To achieve this objective, the approach involved distributing questionnaires to individuals who had firsthand experience residing in the designated areas, as well as conducting interviews with architects and experts in the field of architecture within the city. Finally, in the present research, after collecting information based on bibliographic studies and understanding the concepts and components of architectural creativity and establishing a logical connection between these components through the Delphi technique and using the opinions of experts, a model was provided for assessing the creativity of architectural works. The authors utilized the provided model to evaluate the creativity levels of LalehPark, Atlas, and Setarehbaran Commercial Buildings in Tabriz city. This assessment involved the completion of questionnaires and conducting interviews, and the subsequent compilation and presentation of the results. 

In most definitions of creativity, two main elements have been introduced for an architectural work to be recognized as creative, innovative and useful. The main benefit and purpose of architecture is to create a suitable environment for human life; therefore, the creativity of architectural works should also be realized in line with attention to human beings and their quality of life. It is not possible to provide human living environment without considering human needs. This is when architecture becomes important – it helps meet those needs in the environment. On the other hand, architectural creativity is valuable when it serves human life and responds to human needs. As a result, architectural creativity should focus on finding fresh and innovative ways to meet human needs in the environment. In this article, we introduced a model to assess the creativity of architectural designs by evaluating their ability to meet human needs within the environment (the benefit of architecture) and measuring the uniqueness of these solutions (architectural innovation). This model was used to assess the creativity of three commercial complexes: LalehPark, Atlas, and Setarehbaran Commercial Buildings. Our findings indicated that LalehPark scored 0.77 in terms of benefit, Atlas scored 0.71, and Setarehbaran scored 0.67. Regarding creativity, LalehPark scored 0.36, Atlas scored 0.35, and Setarehbaran scored 0.30. Consequently, the overall creativity ratings were as follows: LalehPark at 0.28, Atlas at 0.25, and Setarehbaran at 0.20.

Based on the test results, the foremost priority for users of commercial complexes is addressing their physical requirements. In these buildings, spiritual needs hold the least significance for users. Over the past decade, especially during the shopping mall trend in Tabriz city, designers and builders have taken these preferences of the public into account. By incorporating elements like spacious lobbies, enhanced spatial transparency, establishing visual connections between levels, and ensuring clear visibility of vertical access points from main areas, they have successfully created an environment contributing to creativity and meeting the physical needs of visitors. Simultaneously, the introduction of diverse amenities such as cinemas, food courts, amusement parks, and coffee shops has attracted a wide range of people from various age groups and societal backgrounds, leading to the prosperity of these complexes.

In specialized topics of aesthetics, structure and function, the buildings of Islamic architecture in Iran during certain periods, show the strong presence of intellectual sciences such as mathematics. The use of geometry as a part of the science of numerical mathematics, which in its intellectual position has complex calculations, indicates the connection of Islamic architects with the mathematicians of their time. According to the available books and written documents, the architect's personal reference to complex mathematical books in terms of numerical application is a subject that has been seen in lesser power. Accordingly, in this article, the educational relationship between architects and Islamic mathematicians has been examined. Geometry in its numerical position can not be transferred to the architectural structure, and this must be transferred to a specific geometric process in terms of action. How to connect the mathematics of Islamic theology and architecture about geometry, and of a special theoretical or practical type that can be used in the field of architecture is the basic question of research. How Islamic architects have understood theoretical and practical geometry from mathematicians and have applied it in architecture. In this regard, in the present study, the author has examined the research and analysis operations by identifying the fourth to eleventh AH due to the presence of prestigious Islamic mathematicians as well as glorious Islamic architecture from a geometrically known point of view. The study of analysis on manuscripts is very valid in scientific centers. These manuscripts have been analyzed by architecture in the form of face-to-face research and academic communication in the preparation of scanned images. The manuscripts belong to Islamic scholars including Buzjani, Farabi, Ibn Sina, Akhavan al-Safa, and Jamshid Kashani. In order to study geometry in the theories of Islamic mathematicians and to obtain basic information about geometry and mathematics, the deductive method has been used in research, and the contextualist approach has been used in the discussion of historical issues of architecture and knowledge topics of geometry. The research findings show the decision of Islamic mathematicians based on the issues of Islamic belief and thought to meet the practical needs in Islamic society and beyond. Islamic architects are also among the most important learners in the field of building architecture and related matters in terms of geometry. These topics are in the form of converting numerical mathematics into theoretical geometry in its quantitative and qualitative dimensions and practical geometry to achieve practical cases in providing applied geometry for educating architects. These teachings, due to their complexity and the fact that they belong to the mathematical field of equivalence, required face-to-face educational communication. This issue is called the meetings of artists between Islamic mathematicians and architects according to its own process. In order to understand the knowledge of geometry by architectural experts in the period from the fourth to the eleventh AH, a subject has been created by Islamic mathematicians of that time that may have existed in previous centuries. This is the subject of communication classes created by Islamic mathematicians. They tried to improve jobs in various fields. In the field of architects, this issue is called Artistics Meeting. Meetings in which Islamic mathematicians, with their vast knowledge and perception, have applied theoretical knowledge to the profession and minds of artists. The method of calculating geometry in the practice of drawing and the emergence of applied volumes, surfaces and shapes has been done operationally as much as the consciousness of artists and the amount of their needs. Mathematicians such as Kashani, Farabi and Buzjani are among the most active people of the fourth to eleventh AH who have formed these sessions. What the architects have drawn and illustrated after teaching the sessions is the geometry of the Islamic mathematician, along with approximation and estimation with his previous knowledge and experience. In the past, architects used to turn to mathematicians in meetings to create architectural structures because an Islamic mathematician believes in the correctness and acceptability of a geometric theorem and teaches it when he can, through positive positivist and semantic methods of theoretical geometry. Prove it rationally. Islamic architects and mathematicians have discussed in their meetings how architecture in the field of applied geometry and have reached a conclusion in the discussion when the obtained geometry is based on theoretical and practical geometry and a correct understanding of it. Due to the breadth of perceptual understanding and experience, Islamic architects have developed the geometry learned for use in architecture into the dimensions of their profession, which is the result of a previous master and many years of experience, and use it in construction with the advice of an Islamic mathematician. Have done. This can be creativity in creating an architectural effect during the teaching of applied geometry in Artistics Meeting sessions by Islamic architects who have created magnificent and huge buildings in the period from the fourth to the eleventh AH.

According to the available evidence, changes in the design of medical centers, which can create a more comfortable, pleasant, and natural environment, have reduced the patient tensions and increased their satisfaction with the quality of treatment in the given centers. The present study aimed to investigate the effect of the architecture and design of a supportive care environment on the treatment process in hospitals adopting a qualitative study design.

This qualitative study with a phenomenological approach was conducted to investigate the effect of an optimal supportive care environment in hospitals based on the experiences and opinions of experts, university professors of architecture, and doctors in hospitals. To this end, experts were interviewed qualitatively and, then, eight main themes as well as 22 sub-themes were classified by performing content analysis. Furthermore, the effect of the environment on the patients, treatment control length, blood pressure control, and subjective nature of the disease’s impact, as well as the effect of social relations on the vital signs, comprehensiveness and acceptability, place of using the supportive care model and a completely mechanical attitude towards humans in the modern period were all evaluated.

The effect of the optimal supportive care environment on the patients’ treatment processes was confirmed by qualitatively reviewing the experts’ viewpoints and collecting comprehensive information from other sources.

In sum, it was recommended that that the heads of the hospitals should consider the concepts of optimal supportive care environment when designing and/or reconstructing hospitals.

In recent decades, Iranian architecture has experienced a break with its environmental, historical and cultural context. This shift toward mainstream trends in the contemporary world has brought the human aspect of Iranian architecture to its most materialistic embodiment. As a result, architecture has been reduced to its minimal essence as shelter, subsequently, affecting the inhabitants’ mental schemas of residential environments.Research Question: This article seeks to answer the following questions: What mental schemas have helped shape the traditional housing pattern of Maragheh city? And which of the schemas have had the highest impact on shaping this pattern?

The relationship between mental schemas and their external representation (that is, the housing pattern) can be examined through cognitive processes that are rooted in cultural factors. After a review of relevant literature, this paper investigates the role of mental schemas in shaping place patterns. To this end, we identified the different types of behavioral schemas through cognitive processes (perception, cognition, evaluation, emotion, behavior). Then, in the second step, we investigated these schemas through field surveys in the form of questionnaires and interviews with residents of traditional houses, and examined their relationship with traditional housing patterns in Maragheh. Traditional houses in Maragheh can be categorized into four patterns. After analyzing field data, we identified the most effective schemas in the formation of traditional housing in Maragheh.

Our findings indicate that the following schemas have had the highest impact on the formation of the housing pattern in Maragheh in order of arrangement: Context, Emotion, Role, Fact and Concept, Strategy/Procedure and Self/Person. The Context schema with its subcomponents of privacy, nature, hospitality, and personal space received the highest mean score (3.32) as the first factor. The Emotion schema with its subcomponents of happiness and pleasure, belonging, and reactive-emotional content received a mean score of 3.26 as the second factor. The Role schema with its subcomponents of socialization and social bonding, participation, and community life received a mean score of 3.06 as the third factor. The Fact and Concept schema with its subcomponents of association and finding meaning, conceptualization, memories and lessons, operational perception and inferential perception received a mean score of 3.02 as the fourth factor. The Strategy/Procedure schema with its subcomponents of attention, cognitive mapping and decision making received a mean score of 2.85 as the fifth factor. Finally, the Self/Person schema with its subcomponents of identity and independence received the lowest mean score (2.65) as the least important factor in the formation of traditional housing pattern in Maragheh. The ultimate achievement of this research indicates that there is continuity among all schemes in traditional housing patterns. The patterns seem to have been continuous and gradual. In contemporary society, however, schemas are undergoing dramatic changes and corresponding to them, changes occur in effective schemas in spatial patterns. Therefore, in contemporary housing design, it is necessary to adjust spatial solutions to allow for the shift from the current patterns of housing to desirable cultural patterns in contemporary housing with a comprehensive understanding of mental schemas at both levels of common and ideal cultural schemas.

Today, the meaning of environment is one of the most important issues in urbanism and contemporary schools of thought have always sought to theorize the "nature of meaning and the process of its development" in urban spaces.Despite their strengths, they seem to have shortcomings due to the lack of capacity to benefit from the initiatives of other scientific fields and the single-level view of meaning. Due to the interdisciplinary nature of urbanism, it seems necessary to use related sciences to the cognitive and perceptual structures of the individual to explain the process of meaning development in urban.

In response to the question, " What is the cognitive-cultural process of meaning formation in urban space and what are its achievements in comparison with other developmental approaches to meaning?", the purpose of this paper is to generalize the application of cognitive science concepts related to cognition of human and environment to the field of environmental studies, including urbanism and reduce the gap in the interdisciplinary theoretical studies of these two fields.

The research method in this article is a comparative- analytical method that is done by explaining the position of cognitive-cultural approach in comparison with post-positivist and post-structuralist approaches in the field of urban studies.

The cognitive-cultural approach is distinguished from post-positivist and poststructuralist approaches in terms of epistemology and factors of meaning development in urban spaces. Epistemologically, in the cognitive-cultural approach, meaning is reproduced simultaneously at two pervasive levels with cultural mentality and at a specific level with cultural practices. Cognitive-cultural affordances of urban space, cognitive-cultural experience of the individual from urban space and how to be available/accessible in a particular situation are the factors of meaning development in the cognitive-cultural approach. In other words, this approach examines the traces of culture both in the environment and in humans.

The proposed cognitive-cultural approach of the research with a multilevel and situational view of meaning, covers the shortcomings of previous approaches in urban studies such as a single-level view of meaning and introduces urbanism as situational cultural knowledge.

The mosques have been the first worship and society place in the Muslim community. Since physical space roots in culture of each society. Therefore, the architecture of mosques in each culture reflects the cultural symbols of that society, which in addition to solving physical challenges and adopting to context in all geographical location should present a form with specific and continued identity, until able to provide the index of formal identity in the mosques to audience. But, by changing cultural pattern due to the modernization of societies, the continuity of physical identity in contemporary mosques have been broken. This research with cultural study approach and descriptive-analytical method is seek to response to question that What is the relationship of mosque as a cultural product with physical symbols and signs in the context of Iranian culture? And How should it be the Architecture of Iranian mosques that have architectural symbols in their body? The results of research show that Common elements are formed in the minds of the audience through the process of representing cultural symbols, Until the same actions are obtained from them. In the evaluation of the representation of the mosques in four periods, the mosques in traditional period completely and the mosques in secular period were relatively are compatible with the components and characteristics of the representation in the mosques. But in the evaluation of the mosques in revolutionary and critical ideological period, it was found that these features were left out in the design.

Privacy and its observance or non-observance in numerous categories of today's society is one of the key concerns of people in society. Regarding the way of life today, people's privacy is violated in many cases in daily life and brings about problems such as deprivation of comfort and disturbance for people. Based on its comprehensiveness, the religion of Islam has rulings in this category. In the current study, to investigate the manner and extent of realization of these rules in Iranian architecture and urban planning, the existing rules are identified and classified, and the way of implementing the practical rules extracted is studied at the local scale and in Khan Yazd neighborhood. The research method is descriptive-analytical, and the method of collecting information is library and field observations. The research results show several examples of privacy in its various dimensions and the context under study, such as the lack of opposite doors, the least number of openings from residential uses to the passage, the retreat of the entrance of houses compared to the alley, alignment of the height of the mosque with the surrounding texture, the retreat of the cells around Khan Square to the main passage, the separation of the riding and pedestrian areas in most parts of the neighborhood, maintaining water privacy by transferring water through aqueducts, lack of congestion in the neighborhood even in markets and bazaars, etc. Also, privacy in all respects is at a desirable level.

Observance of moderation is one of the characteristics of Godchr('39')s creation. If a person claims to be the caliph of God, he should be characterized by divine attributes to the best of his ability, and human constructions, of which architecture is a part, should have this characteristic. In this study, to answer the question of how the relationship between moderation in the architecture of mosques by creating a sense of the presence of the heart in this space, by descriptive-analytical method, in the first step, the concept of Islam of moderation was introduced and intimacy was introduced as a criterion of moderation. How to attain the position of nearness to God was examined. In the next step, by examining the presence of the heart as one of the factors of proximity, a semi-structured interview in this regard, around the three systems that make up the place, namely the physical-spatial system, collective-behavioral system and perceptual-perceptual system, in three selected mosques Mosques of Tehran Bazaar area (Sepahsalar Mosque, Imam Mosque and Tehran Grand Bazaar Mosque). all three mosques had relatively the same conditions in terms of age, location, physical characteristics and community of clients. Then, by analyzing the content of the interviews, a questionnaire was developed for the reliability of the research from the extracted categories and tested in the wider statistical community in the mentioned mosques. Finally, the questionnaires were examined by SPSS 26 software and LISREL and a combination of two-sample T-test and confirmatory factor analysis. The results show that the environment of these mosques, in general, has a favorable effect on the presence of the heart in people, and in the meantime, Physical-spatial characteristics in the environment of the tested mosques, among all environmental systems, have the least positive effect on creating a sense of presence of the heart; The collective-behavioral characteristics are in the second place in this respect and the perceptual-receiving characteristics of the mosques under study have the most positive effect on the presence of heart in individuals. and accordingly, any of the environmental systems can be approached Imagined in moderation. Regarding each of the measures of the structure of environmental systems, the "elements in the space of mosques" under study can be considered as the most effective measure of the physical-spatial system in creating a sense of the presence of the heart; "How people act and how they relate to each other" in the mosques under study is the most effective measure of collective-behavioral system in creating the presence of the heart and "sense of belonging due to familiarity with the building blocks" is the most effective measure of perceptual system The heart is examined in the space of mosques.

According to a number of scholars, addressing curriculum planning is an indispensable method to improve the quality of education. Nowadays, the fact that university graduates lack the required competence to enter the profession points to a huge gap between university education and actual professional requirements in the market. This highlights the need to improve the quality of architectural education, the training of architects, and professional competence according to the needs of society. The main purpose of the Architecture Studio 5 is to train architects to respond to the residential needs of the people and prepare them for the profession (the main purpose of the field of architecture), and there is no consistent training method. This research aims to evaluate the curriculum for Architecture Studio 5 in terms of preparing the students for the required professional competence and tries to answer the following question: “What is the relationship between professional competence in graduates of architecture in the field of housing and the curriculum for Architecture Studio 5 offered at the Faculty of Architecture?” In the first step, this study sets out the theoretical foundations of the research using a qualitative approach and the descriptive-analytical method. Then, it investigates the factors affecting the Architecture Studio 5 curriculum structure by extracting the dimensions and components that form the curriculum. Since the purpose of this study is to identify the factors affecting curriculum structure, the next step involves data collection, library resources and qualitative in-depth semi-structured interviews with professional architects set up by the authors. The factors affecting training and curriculum structure are extracted by analyzing the contents of interviews in a field survey. The statistical population of specialized architects participating in the interview includes CEOs of architectural consulting companies active in the field of housing design and specialists at East Azerbaijan Province’s Construction Engineering Organization selected with purposive, maximum variation sampling. The number of interview participants is determined through theoretical saturation. The results of the present study – concerning the categorization of interview contents, the extraction of sub-categories, and comparing them with the curriculum for Architecture Studio 5 – show that there are differences between curriculum expectations from students and indices of career competence. These differences can be identified in three areas: knowledge, attitude, and skill. The results of the interview point to gaps between curriculum expectations and indices of career competence, which are relatively wider in the knowledge and attitude dimensions compared to the skill dimension such as the fact that the main curriculum component is completely overlooked. Furthermore, there are significant gaps between curriculum expectations and indices of career competence in the knowledge and attitude dimensions in terms of rules and regulations as well as in terms of sociology and audience analysis. In conclusion, despite the importance of technical and structural issues from a labor market perspective, indices of career competence in architectural education are not limited to this subject. Therefore, it is necessary to address broader issues and apply more fundamental changes to the curriculum.

In Islamic architecture, the architect must be face all the issues in architectural design. Create quantitative & qualitative issues by observing the principles & rules of the process. The architect must create the architectural structure with geometry through art & based on theoretical reason. Architecture has numerical & theoretical dimensions, because it is for the human being as a thinking being, it has qualitative dimensions. The architect must pay attention to the quantitative & qualitative dimensions in creating the architectural building. Traditional Iranian architecture has quality dimensions that include the wisdom of philosophers & Islamic thinkers of Iran. These topics are combined with the basics of other topics to work. Islamic architecture is called Islamic because it combines with the principles of Islamic wisdom & philosophy in uses it. In order to underst& Islamic architecture, wisdom must be examined in the process of creating an architectural building. The truth of the function of wisdom in the process of creating an architectural structure is an important issue. Wisdom in the science of architectural geometry can mean Coded truths that include the Coded structure of architecture. The Coded truths in Islamic philosophy are the same as the divine truths. God provides knowledge of divine truths to thoughtful & knowledgeable human beings who seek the truths of the universe. Thoughtful human beings become aware of the divine truths of God to the extent of the power of their intellect & perception. Islamic architecture in the l& of Iran has always used the principles & subjects of geometry in external & internal science. The use of geometry is superficial in maps & decorations & inwardly it is an architectural building in general form & body. The geometry used in the Islamic architecture of Iran has been done by Islamic thinkers, mathematicians & Scientists. Geometry in architecture increases the strength of the architecture & its beauty. Geometry has used wisdom in creating the beauty & function of an architectural building. An architectural structure is successful when human beings can meet their biological & spiritual needs through it. A skilled & professional architect can use all external & internal issues in creating an architectural building with wisdom. Geometry must also consider beauty in creating an architectural building through wisdom. Knowledge of geometry & wisdom is very important in creating an architectural building. Architecture as a traditional profession needs wisdom in geometry. In this article, the subject of geometry has been studied & analyzed from a scientific & artistic point of view. Also in this article, the subject of wisdom in geometry in creating an architectural building has been studied. Wisdom in this article is in the form of theoretical wisdom & practical wisdom. The point is, how does mathematics in geometry combine with artistic & aesthetic subjects? & How to create architecture using wisdom? In the present age there is no connection between the subjects of mathematics which are used rationally & the subject of wisdom. This is also seen in the science & art of architecture today. In the past architecture of Iran, there was a deep connection between mathematics & wisdom. In the past architecture of Iran, the connection between wisdom & mathematics in creating geometry has made the architecture of beautifuly & also its proper functionaly. In the science of wisdom, geometry has a meaning in the form of a code & this code has external & internal meanings & truths. The facts in the codes are not normally recognizable by human beings. The code of geometry is in the structure of the universe & has divine truth. Geometry in this world has a trend towards beauty. Wisdom in science belongs to Islamic philosophy. The meaning of wisdom in Islamic philosophy is knowledge & awareness that has been created through reasoning. Argument arises through deep thought in the human mind.

Methouds & Material:

In this research, the views of Islamic mathematicians in the form of mathematics & wisdom have been studied. Islamic mathematicians include the following.Mohamad Bouzajani; Abu Nasr Farabi; Ibn Sina, Akhavan Al-Safa & Jamshid Kashani. The subject of the research method is to obtain geometry & wisdom from the perspective of mathematics. How to transfer geometry from visual and numerical dimensions to the practical world has been analyzed in this method. The success of riddles in the past must be examined in terms of wisdom and geometry. The research method of writing in mathematics and numerical subjects is deductive. The Grounded theory method has also been used in dealing with historical situations.

In Islamic architecture, geometry has been associated with wisdom. Wisdom in geometry has created a beautiful and functional architectural space and decorations. Geometry in the wisdom of Islamic architecture has a sacred place & has hidden secrets. Wisdom & geometry in architectural building, in addition to creating decorative roles in a general & specific way, has led to the recognition of the divine truth in the hidden layers of architectural construction. Accordingly, geometry in Islamic architecture has caused the symbolic identification of the truth of existence and the display of the hidden world. The geometry inside the architectural building is like a code that must be known. In Iranian Islamic architecture, geometry has been used to be aware of divine knowledge as well as to reveal the hidden truths of the divine world in the external world. Geometry has used wisdom for this issue.

Geometry is hidden in Islamic architecture as a mystery & truth. Geometry in its process shows real tangible subjects along with hidden subjects. Geometry creates awareness of the external & internal codes contained in the architectural building. The geometry of the codes in creating the architectural building in which wisdom plays a role can be identified & informed. In addition to a few topics in Islamic architecture, geometry deals with many qualitative issues. Theoretical wisdom & practical wisdom in understanding the science of geometry can in fact distinguish the outer world and the inner world. Geometry causes the objects that exist in the world of imagination and mentality to become a visible world & human beings can see it with their physical eyes. Geometry creates a logical connection between the external world & the internal world. This logical connection creates a balance between the worlds. Using the balance of geometry, he can distinguish the facts of existence. Geometry in Islamic architecture makes quantities & qualities conscious to man externally & inwardly.

The prevailing climatic diversity in different regions is ignored and generally rural areas with the same spatial organization are built for all climatic regions of the country. The purpose of this study is to identify the rural housing spatial organization of East Azerbaijan province based on the climatic diversity prevailing in this province. In the present research, the analytical method of spatial syntax (spatial arrangement) has been used to study the spatial organization of rural housing. In order to select the studied samples, first, the studied villages were selected based on the climatic zoning of the province by cluster method from different climatic regions and then the native and original houses in the selected villages were carefully harvested. In order to analyze the information obtained from in-place studies, these houses were examined in terms of spatial organization for each sample by "UCL DepthMap" and "A-Graph" software using a descriptive diagram. Most types of rural housing have low depth and high interconnection and communication between different spaces inside the housing is possible through them. Examining the diagrams, it can be seen that the most connected space in the spatial structure of the houses is the vestibule, which plays the main role as a control element in the spatial organization of other house spaces and spatial hierarchy has always been considered by the creators by locating private spaces at greater depths and public spaces at lower depths, regardless of climatic diversity.

Creativity has been a constant concern for artists and architects throughout history. Many definitions of creativity have been proposed, and many buildings throughout history have been known to be creative or uncreative. In this regard, the main point is to judge and evaluate creativity. Because creativity and architecture are never evaluated in isolation from their context and society. Architecture as a cultural product, is generated by thought, it is the carrier of thought and the manifestation of thought in the form of a bedrock for human life. Knowing that the goal of any type of architecture is ultimately human life, any innovation in architecture, succeeds in a society only by considering the audience and the culture of the people. Thus the meanings, patterns, lifestyles and the culture of the people are essential in this sense, because without such things it would be impossible to understand any new and innovative solutions. In this article, while reviewing the various definitions and concepts that have been presented about culture and creativity of architecture, the analysis of how culture influences the understanding of creativity in architecture is discussed. Architectural creativity involves the presentation of a form, space, or environment that is both innovative and appropriate. Usefulness of the architectural space depends on its response to human requirements. The response to human requirements in the architectural space, which is a cultural issue, is made through environmental affordances. The affordances of something, are part of its properties which make it usable for a particular cerature or human. Environmental affordances can not meet human needs and be useful, unless they are understandable to humen. In other words, of the countless affordances available in the environment, human uses the "perceived affordances" by himself to meet his needs from the environment. These abilities correspond to the mental meanings of human. Therefore, the more meanings of the environmental affordances and the mental meanings of the users are compatible, that environment can meet more needs of the user and be more useful. On the other hand, the less similar the architectural form is to the previous architectural works, the more innovative the architectural work will be. In fact, architectural creativity can be considered to meet human needs from the architectural environment in a new way. According to the research findings, culture provides the Echr('39')tebariat for architectural action and creates the ground for producing architectural work. If an architectural work has affordances that match the meanings of users and meet their needs from architecture in a new way, that architecture creates new Echr('39')tebariat and is perceived as a creative work. On the other hand, architecture that is creatively perceived by people also affects their culture. This process continues in a rotating manner and forms the mechanism of the effect of culture on architecture. In this way, Echr('39')tebariat both affect the architectural action and, in the next stage, the creative work of architecture, and are influenced by them and hereby make themselves new and updated. Echr('39')tebariat also change the culture according to the conditions and characteristics of each era and social actions. In fact, culture, action and Echr('39')tebariat interact and exchange with each other in a rotating process. In this sense, culture is not a fixed and stagnant concept and is constantly changing and evolving.

The achievement of an ethical lifestyle is a very complex issue whose roots can be found in the interaction between the environment and our existential aspects as humans. In any environment, we seek to make the most of available environmental capabilities to meet a variety of individual and social needs. We tend to modify our surroundings to fit our own existential aspects and to make life more desirable.The purpose of this study is to identify and explore the relationship between environmental capabilities and existential human aspects in line with the achievement of an ethical lifestyle. The present study seeks to answer the following question: How can we explain the relationship between environmental capabilities and an ethical lifestyle? Previous theoretical studies suggest that existential human aspects, including internal areas (beliefs; feelings/emotions; intentions/desires) and external areas(speech; behavior) interact with environmental capabilities(physical,social,symbolic) to influence lifestyle-shaping variables(scope, capital, character,practice, symbols, class, and disposition). In order to achieve a moral lifestyle and thus a moral behavior in humans, there are stages for ethics to actualize in practice – stages that express the processs of knowlege and practice in an ethics-forming way. The stages of the development of ethical behavior from the Islamic point of view are as follows: intention and potntial(knowlege and possibility); action (idea/mind); reaction (manifestation/apparent behavior); character stage(habit/stability); culture and method (expansion/pattern formation/propagation).At each of these stages, environmental capabilities affecting existential human aspects provide the context for the formation, consolidation, and institutionalization of an ethical lifestyle. Perhaps the most important feature that one should consider in today’s consumer world is choice. One’s choice in the face of a multitude of consumption patterns will lead to one’s distinction (symbols) from other social spaces (scopes/areas) and will bring about unity among the members of the social space (class). The important point in this choice is that the social structure chosen according to an ethical lifestyle must be consistent with the nature of one’s beliefs and ideas to prepare the ground for an ethical lifestyle (character). After choosing the desired social structure, one must take steps to develop one’s second existential aspect, that is, the area of emotions, affects and feelings. In other words, by foregrounding the symbolic principles of belief and thought (symbols), one’s attitudes, desires, tendencies, values and insights help nurture and develop one’s existential aspects. In the meantime, maybe the environment (social, economic and cultural capital) pose limitations for the individual. The only way to overcome these environmental constraints is to have a strong will (strengthening one’s will and intention) which plays a central role in achieving an ethical lifestyle. When one understands the ethical way of living according to his/her internal areas of existence, one can actualize (turn into practice) one’s internal areas through one’s external areas (speech and action). In addition, objective and subjective phenomena, which consititute a set of behavioral patterns in everyone’s lifestyle, should find actual manifestation (character) according to one’s external areas of existence (speech and action). To test the theoretical model of the study, we selected Azab Daftariller, a traditional neighborhood in Tabriz, and sampled 200 participants from among the residents to investigate the effects of environmental capabilities on existential human aspects as the context for the formation of an ethical lifestyle using confirmatory factor analysis. The results indicate that the interactions between physical environmental capabilities on the one hand and human feelings/emotions at the macro-level (in the neighborhood) and human intentions/desires at the micro-level (at home) on the other hand provide the context for the formation of an ethical lifestyle in individuals and in society at large. Moreover, the interaction between social environmental capabilities on the one hand and human speech and behavior at the macro-level (in the neighborhood) and human intentions/desires at the micro-level (at home) on the other hand provide the context for the consolidation of an ethical lifestyle at home and in society and turn it into a personal and social habit. Finally, the interaction between symbolic environmental capabilities on the one hand and human feelings/emotions at the macro-level (in the neighborhood) and human intentions/desires at the micro-level(at home) on the other hand provide the context for the expansion and instutitionalization of an ethical lifestyle among family members and in society at large.

The recognition of the hidden curriculum results from a deep insight into inner layers of pedagogy, which in turn involves varieties, complexities, with obvious and hidden dimensions. The present research aims to explore important, recurrent factors in the hidden curriculum, and examine possibilities for their improvements using the Islamic practical ethics. It uses two research methods, starting with quantitative content analysis of 25 researches on the topic. A series of five recurrent factors are thus identified: power hierarchies, unhealthy competition, ambiguity of the tutor’s didactic procedures, unreality of designs, and the preference of the visual product over the process. A descriptive-analytic approach is then adopted to explain and evaluate these factors based on quintuple realms of human existence. Taken from the Islamic ethical order, these realms in turn comprise of three internal realms of beliefs, emotions and will on one hand, and two external realms of utterance and action on the other. The results show the possibility of practical approaches based on the Islamic ethical order for all three parties involved in the school – students, tutors, staff – the implementation of which would make grounds for ethical reforms and improvements of the hidden curriculum.

Sarand is a village in the county of Harris in the East Azerbaijan province, Iran. In 2012, it suffered a total destruction in an earthquake. The purpose of this study is to evaluate the housing pattern proposed for the injured and to compare it with the previous patterns. Also, a comparative evaluation is performed of the behavioral patterns in both pre- and post-earthquake settings to clarify the deficiencies and problems encountered. In order to achieve the desired goals, in addition to studying the existing documents, a field survey was done. For this purpose, the descriptive exploratory method was used in the research.The results of the research indicate that the patterns of place-behavior in Sarand village houses after the earthquake are fundamentally different from the pre-earthquake patterns. Due to the hasty reconstruction of buildings, little or no attention was paid to the traditional and indigenous patterns, participation of the villagers, and issues of rural livelihoods. In addition, the results indicate that the language of the new housing model after the earthquake is in contrast to the language of the traditional housing model. In the case of human patterns, it can be concluded that the place-behavior patterns of traditional houses have turned into poor physical-functional patterns in the new houses. Therefore, possible problems in such cases can be reduced in the future by the cooperation and involvement of users in reconstruction processes, using of their experiences and opinions, and application of traditional and indigenous principles.