samaneh taghdir

In a world where everything is changing rapidly, we need strong foundations to prevent social disruptions and disruptions, so that through them solidarity can be maintained in societies with multiple social and cultural levels. To achieve the goal of sustainability in society, we can Educational spaces that are attended by people of all ages and groups were given special attention as an effective space for the teacher and the learner, with the aim of creating a sense of belonging and strengthening the identity between the users and the place, motivating them to work in the direction of social and cultural sustainability. increased. Since the underprivileged areas have recently received the attention of the officials and benefactors of schools to help depriving them, it is appropriate that the researchers in the field of architecture and urban planning should scientifically explain and implement this path. The future research questions are whether it is possible to contribute to the socio-cultural stability of the society with different social strata at the macro level by considering the sustainability factors in the design of schools. Which of the sustainability factors in school design has a greater impact on socio-cultural sustainability? And which of the design indicators of schools will be taken into consideration, the possibility of achieving socio-cultural sustainability will also increase? In this research, using the method of library studies, as well as the analysis of the points obtained from the questionnaire, the impact of school design indicators with socio-cultural sustainability factors, the design and form of the school and the yard were known to be influential in promoting the socio-cultural sustainability of the school body.

The issue of how the process of creating and perceiving architectural works and the factors affecting it is an important, multidimensional and interdisciplinary category. However, at present, the process of formation of architectural works in most studies is based on superficial perceptions of human perception and at best depends on the five human senses and, of course, usually limited to some of them. Therefore, it is necessary to address the aspects of this issue from the perspective of anthropological sciences (knowledge of his powers and perceptual tools), ontology (knowledge of the levels of existence) and psychology of the environment (study of the relationship between man and the environment). The present study intends to investigate how the stages of the process of creating and perceiving architectural works are formed by focusing on the esoteric forces, especially "memory" and "imagination" of the architect, and by redefining the stages of analysis, composition and evaluation in this process with a new look. Examine the direct and indirect effects on the quality of formation and realization of these steps. The theoretical basis of this research is the principles of transcendent wisdom and to do it, the strategy of logical reasoning has been used. In the data collection stage, documentary and library studies have been used, and in the later stages, the deductive reasoning method has been used. The results of this research show that architecture, like other human actions, is influenced by the material and spiritual context of growth (lived experience) and the architectchr('39')s perceptions during his lifetime until the moment of creating the work. On the one hand, the architect is influenced by his memory (treasury of meanings) and imagination (treasury of faces) that the dough will be the source of his ideas, and on the other hand, by his actions, ethics and temperament, a level for his rational soul, which is the origin and creator of his actions. , And of course the order of the soul also plays an important role in the efficiency of memory and imagination in human beings because the meanings and forms stored in them are the result of his level of interaction with the worlds. This approach can also pave the way for change in architecture education and training architects . Because it emphasizes that the architect must first go through the arc of ascending epistemology in his being and then try to create in the arc of the descent of the creation of the architectural work.

This study aims to investigate how lighting design can be used as an environmental design feature within historic sites in cities to turn a space into a place through placemaking processes. Accordingly, the research question is: What artificial lighting design aspects need to be taken into account in historic sites within cities through a placemaking process? Naghshe-Jahan Square’s in Isfahan, Iran, is chosen as the case study as it is registered as a UNESCO World Heritage Site. This research uses ethnographic research methods as a qualitative research method for collecting data about the lighting scheme of Naghshe-Jahan Square. Based on the main aim of placemaking which is to Strengthen people’s connection with the public places they share in order to maximize shared value, this research uses two ethnographical techniques; behavior observation and semi structured interviews with the visitors of the historic site. Accordingly, people’s behaviors and interaction with the site and their opinions on how the lighting of the site makes them feel and facilitates their needs is collected. The findings of this study suggest that artificial lighting can positively influence turning historic sites to places at night-time and accordingly improve the quality of people’s lives in cities.

Cognition towards creation and perception process of architecture is an important and complicated subject of architectural realm. Despite numeral related researches of recent decades, some of the aspects of this subject are still unknown. Considering the fact that proper cognition of this process could create the groundwork of quality improvement in architectural pieces and will help to find solutions for many of the architects’ assumed problems, the issue of this research is about reviewing the structure of creation and perception process in architectural pieces on the basis of transcendent wisdom. In order to do this, the strategy of logical reasoning has been selected. At the first step of this research, an accurate description of human, existence and their aspects and capacities is defined, and then the interaction between human and existence and its refection on creation and perception process in architectural pieces is analyzed on the basis of transcendent wisdom as the theoretical foundation of this research. Since transcendent wisdom asserts on the fact that God created the human as himself when it got to the sense of creativity, and that the most perfect creation of God is the world of existence, this research will also review the creation process of the world, making a pattern to define the creation and perception process in architectural pieces in five steps. The main components of this structure include: the soul grade of architect and spectator, and their Appearance powers (vision, smell, hearing, taste, touch) and their internal powers (Hese moshtarak, Motesarefeh,Vahemeh, imagination, memory ), Architectural categories(form,function,meaning,design &construction,tissue and cohesion,mood and will), and quadripartite needs of human(physical needs, psychical needs, rational needs,spiritual needs) Finally, Identifying the effective factors of this process on the quality of architectural pieces will lead to presented suggestions of this research which can improve the quality of this process.. Results show that by considering the comprehensive foundations of Islamic thoughts as the theoretical foundation of Architectural researches will help to suggest solutions for complicated problems of architectural realm.

Although most kinds of human interaction with architecture are known but the dimensions and details of this interaction, especially in Islamic attitude is not so clear. This study attempted to define the human being, the architecture and capabilities of each and how they interact with each other from the perspective of Islam as well as the relationship
between them in a functional model presented in the field of architecture. Concentrating on the philosophical principles, as the basis of theoretical research, has been the interest of contemporary researchers. Accordingly, attempts have taken place to shape purposeful and fundamental changes in the field of architecture, seeking to achieve practical results in
this area. In this study, the basics of Transcendent Wisdom are considered as the theoretical foundation of research, and correspondence between universe, human and architecture are analyzed based on this consideration. Interaction between man and the universe is the most important topic in the field of creating architectural designs because architects
design their environment in accordance to their viewpoints on this subject. Therefore, to achieve appropriate and qualified architecture we need a good and comprehensive definition of human being, universe, architecture and their relationship. Considering the definition of human, universe, and the capacity of each of them and how they interact with each other, in the context of Islam as well as referring to the vision of Transcendent Wisdom, will help us to present the relationship between them as a practical model in the field of architecture and define qualified architecture. This research, according to Islamic teachings, (especially in the Hadith of Imam Ali) deals with the definition of the human soul and their powers and needs as well as the levels of human soul (Nominal plant soul, Animal sensory soul, rational divine soul, general divine soul) and their capacity, has shown the levels of relationships between the human soul and the universe (Position of
the Divine Nature, Reasonable universe, Universe of Kingdom, Universe of human being) in a model. Using logical reasoning and inferred method of research, this paper tends to prove that qualified architecture should make a communication between the capability of human soul levels and the universe, which will help human to use their perceptual tools (Senses, imagination, intellect, emotion) in order to reach better understanding of the universe. The most important thing about the relationship between man and architecture in this paper is based on the principle that: Architectural space can relatively meet the physical needs of human. Yet, in the case of spiritual needs, architectural space can only be a basis for spiritual perfection of human, because the perfection of man, unlike his physical affairs, is a voluntary and knowingly process rather than a compulsory affair. Research findings reveal that each architectural peace has an existential level of its own, in relate with the existential level of its creator, and it is certified in dependence to its ability in creating the grounds of human acknowledgment towards its being, and human improvement towards perfectness. The present research is a qualitative study, on the basis of logical reasoning. In the first step of this research, the powers and capabilities of human, universe and architectures are defined based on Islamic principles. The relationship between these mentioned variables are studied in the second stage, which leads to the presentation of research models as the findings of this step. Finally, we tried to define a communication model by a logical structure based on research findings. This structure will introduce and clarify the effects of human, universe and architecture on each other, and will develop the grounds of analyzing these three categories in order to improve the quality of architectural spaces. Finally, it should be noted that even though achieving specified definitions of the universe, human, architecture and their relationship is significant, yet, simplifying and appropriate structuring of the defined specifications are the most important issues, which this research is seeking to achieve. Through this process, architects could upgrade their understanding and apply it in their architecture. The presented principles and models of this research are functional in the field of art and urbanism, as they are in Architecture.

Understanding the human perception levels and their process, and his interaction with the existence is an important topic in the field of architecture. In the contemporary era, the architecture pundits have shown more interest in the degrees of human perception and its role in the quality of creation of architectural works process and have criticized the modern perspective of sensory perception level and focusing on the sense of sight, and raised the necessity of considering all the human perception levels.
Nowadays, the human perception of the universe and its impact on architecture and urban development in the form of a category such as «human and environment relationship» is studied from the perspective of psychology and by environmental psychologists. But they have not a distinct philosophical perspective and clear theoretical basis to define the mankind, his perceptual levels and its dimensions and environment and how it has an impact on humans; and the absence of this attitude has damaged the field of environmental design, like architecture and urban development. Therefore, to achieve accurate results we must set up comprehensive principles as a basis.
Therefore, the approach of the present study is different from the common research in this area and based on the principles of Transcendental Wisdom as its theoretical foundation, we explain the relationship between the human perception levels of the universe and the quality of creating architecture works and its impacts.
The reason for the choice of Transcendental Wisdom as the theoretical research foundation wisdom is that the theoretical basis of the author for research has always been the “maximum religion” theory and among famous philosophical schools, the philosophical school of Mulla Sadra a.k.a. Transcendental Wisdom is close to “maximum religion” theory. Because, as in this theory to gain knowledge we use three tools of Holy Quran, tradition, and reason and instincts in a longitudinal relationship, in Transcendental Wisdom we gain knowledge based on illumination or intellectual intuition, (revelation, fascination or illumination) intellectual argument or reasoning (wisdom or reasoning) and religion or oracle (religious or oracle).
Therefore, we set up our theoretical foundation based on Transcendental Wisdomand to do this research in the first stage, we use the descriptive-analytical method to define mankind, his perception levels and perceptual powers, and the process of realization of any of the levels based on the principles of transcendental philosophy; and next, we use logical reasoning and deduction to express the correspondences between human perception levels and the universe and with the help of models we use the degrees and levels of human perception regarding the universe, and accordingly we explain the impact of human perception levels and the level of his interaction with the existence on the formation of the quality of architectural works.
Based on the research and its results, it can be said that humans have four levels of perception (sensory, mental, imaginary, and intuitional) corresponding to the realms of existence. The apparent powers (sight, hearing, smell, taste, touch) and inward powers (common sense, imagination, illusion, memory, MOTESAREFEH) help him to realize his perception. studies show that the human perception creates a treasury of meaning and form in the human ego and this treasury is the most important source of shaping ideas for the artist human. Because the architect human by using his MOTESAREFEH power and referring to the meaning and form treasury in his ego proceeds to create and thus, the content quality of this treasury influences the quality of creation of architectural works.
It should be noted that on the basis of past studies, the human perception levels and his ability to interact with the levels of existence is affected by the level of existence of the artist human. In fact, it is his interact level with the existence that forms his form and meaning treasury and sets the stage for the quality of art and architecture works. Also, based on the perspective of transcendental philosophy, other factors that affect the quality of architectural works consist of intrinsic talents and acquired skills in humans.

To explain the strategic plan to achieve a new Islamic civilization in its various fields and dimensions, a general and scientific structure must be exploited which in accordance with facts of existence from the universe and of human being.

This research believes that this general structure along with its entire steps, resources and the foundations of every single one of those steps has been discussed in depth and is infallible based on doctrines of the divine religion of Islam. Yet still, the structure can be achieved, explained and proven from a scientific, rational and divine dimension and can be further explained and analyzed because it entails facts of the universe (signs of existence) and human being (potential and actual talents, will, authority, works and course of descent and rise of human race) can be explained and analyzed.

The research method is based on areas and degrees of wisdom (logical reasoning) and quotations (words of God and traditions of the Imams - May peace be upon them) and it is descriptive, exploratory and interpretational.

The most significant accomplishment of the research is the explanation of the general structure of human processes, steps and its associated Islamic resources and in particular its bases and principles (strategic-conceptual) and solutions (applicability-practicality) in all steps from the perspective of the Islamic culture. Meanwhile, in each step misguided and incomplete contemporary western practices (modernization and ultra-modernism) are assessed and reviewed. The overall achievements of the research are applicable for all teaching, research and administrative topics and are particularly reliable for exploitation in the fields of art, architecture and urbanism.

According to the views of researchers in the field of environment design، the issues of capabilities of architectural spaces to respond to human’s needs have not been tackled as they deserve it. Taking into consideration، the latest research outcomes about this subject، the present article is pursuing to discuss a comprehensive and applied model of human’s needs and levels of architectural space capabilities to make a bed-ground to meet his needs from the perspective of Islam. For this purpose، a review was made on the most important Islamic views about the subject. First، through a comparative study، the data obtained about the human’s needs was classified. Then، putting the definition made by Imam Ali (a. s.) on the degrees of human’s self as the pivot، a model of human’s need corresponding with his ‘self’ was presented. With regard to the findings and using the method of inference and logical reasoning، the capabilities of architectural space at four levels corresponding with the fourfold needs of human (physical، mental، rational and spiritual needs) were defined. At the following stage، considering the Islamic teachings، some samples of the conceptual strategies and practical approaches to create fourfold capability in architectural space were presented. Afterwards، in order to study the executive capabilities and materialize the approaches presented and their roles in creating lasting architectural works، two samples of Iranian architectural worlds، whose qualifications are confirmed by experts of architecture (Houses of Zinat-ol Molk in Shiraz and Broujerdis in Kashan) were studied and the presented approaches were retrieved in them. Finally، based on the outcomes of this research، it is possible to put forth that the architectural space can create four levels corresponding with the human’s fourfold needs. However، the important point is that the architectural space has this capability to meet the human’s physical and spiritual needs relatively، but it only can provide a ground to supply his rational and spiritual needs، because the humans’ evolutionary route is a knowledgeable and an optional issue.