جستجوی مقالات مرتبط با کلیدواژه « حضور » در نشریات گروه « علوم انسانی »

As a different strategy for analyzing the texts, deconstruction violates and decentralizes their explicit meaning, bringing out the hidden meanings by finding the hidden contradictions in the texts. The application of such a strategy in the analysis of Persian texts can reveal special aspects of them and approach the intellectual structure of the authors. This paper revolves around deconstructing the short story “Hozour” (Presence) written by the contemporary Iranian writer Abuturab Khosrawi. Based on the study, there is a deconstructive relationship between presence and absence in the whole text. Despite the obvious title of the story, which is "Presence", the central idea is absence and marginalized matter in it reaches the level of presence. The instability in the corresponding relationship between the signifier and the signified and then the lack of meaning of the signifiers, the lack of initiation in the text, the reversal of the functions and positions of the signifiers in the text, and the lack of the names of the characters are considered as examples of decentralization from the centralized discourse of the text. In the light of this unstable relationship, the signifiers in the text have been disconnected from the final meaning, and thus, the meaning has been dispersed; one of the results of such situation is an aporia in accepting the definitive meaning of the text, so that the reader is no longer able to determine the final meaning. Displacement of presence and absence and the instability of meaning have cast a shadow even on the descriptions of the text and the locations of the characters and have violated the text from within.

As a different strategy for analyzing the texts, deconstruction violates and decentralizes their explicit meaning, bringing out the hidden meanings by finding the hidden contradictions in the texts. The application of such a strategy in the analysis of Persian texts can reveal special aspects of them and approach the intellectual structure of the authors. This paper revolves around deconstructing the short story “Hozour” (Presence) written by the contemporary Iranian writer Abuturab Khosrawi. Based on the study, there is a deconstructive relationship between presence and absence in the whole text. Despite the obvious title of the story, which is "Presence", the central idea is absence and marginalized matter in it reaches the level of presence. The instability in the corresponding relationship between the signifier and the signified and then the lack of meaning of the signifiers, the lack of initiation in the text, the reversal of the functions and positions of the signifiers in the text, and the lack of the names of the characters are considered as examples of decentralization from the centralized discourse of the text. In the light of this unstable relationship, the signifiers in the text have been disconnected from the final meaning, and thus, the meaning has been dispersed; one of the results of such situation is an aporia in accepting the definitive meaning of the text, so that the reader is no longer able to determine the final meaning. Displacement of presence and absence and the instability of meaning have cast a shadow even on the descriptions of the text and the locations of the characters and have violated the text from within.

The short story "Hozour" (Presence) was analyzed constructively. The researcher questioned the supposed message of the text by noting the contradictions. As a result, it was concluded that the main theme of the story is not "presence" but "absence". This conclusion may change with further readings and interpretations by other researchers. The text clearly presents a duality, highlighting the ownership of the house by the husband and wife, and the absence of ownership by the old woman. Furthermore, it emphasizes the superiority of the husband and wife over the old woman regarding the house. However, the reader finds out through the deconstruction of the story that it is possible to destabilize such a duality due to the suppressed elements in the text. This issue is manifested both in the reversal of the indicative function of the title and in other examples that were discussed. The aforementioned analysis suggests that the title of the text does not convey a straightforward interpretation of "presence"; instead, it conceals an underlying connotation that the text attempted to conceal. In addition to the semantic instability and due to dissemination in the text, the difference and distance of the apparent meaning from the hidden meanings and due to aporia, instability has been formed in the functions, situations, techniques, devices and literary possibilities of the text. Despite asserting ownership of the house, the characters could not establish a relationship with their neighbors and friends, and at the same time, having the key as a tool to resolve the conflicts could not prove the truth of their claim. The constable also found an opposite function and deviated from the function that the husband and wife expected from him and decentered them. As a result, what was presented as the alleged conversation between husband and wife was neutralized and questioned by the same devices used. Other examples of this semantic displacement include the lack of character names, the contradictory meaning of lighting, and the marginalized but central position in the text. Through the constructive study of Persian literary texts, we can get other meanings that will be effective in understanding the remaining aspects of the texts. Moreover, such a strategy can also bring us closer to the deep intellectual structures of the authors.

The general purpose of the present study was to investigate the effect of relationship quality on the presence, media and purchasing behavior of fans of Iran's premier football league teams. The current research was a descriptive research of the correlation type. The statistical sample was the fans of the Premier Football League of Iran 1399-1400 season, who were selected by proportional sampling method. In this research, the relationship quality, attendance, media and shopping questionnaires of Kim et al. (2011) were used. The results showed that the quality of the relationship with regression coefficients of 0.63, 0.57 and 0.65 and critical ratios of 18.48, 16.97 and 17.72 respectively on the behavior of buying goods, media and attendance at the stadium of League fans. Iran's top football has a significant positive effect.

In this study, an attempt is made to explore the nature of understanding based on the foundations of transcendent wisdom and, accordingly, to examine how understanding and its probable levels can be realized. Using an analytical-documentary approach and theory generation in the field of ontology of understanding from the existing foundations in transcendental wisdom, the process of understanding and its probable levels are examined. The analysis reveals that understanding arises from the existential union of the perceiving subject with the object of understanding. Therefore, an understanding that is reliable and dependable maximally aligns the subject with the content. Since the desired understanding of a phenomenon must also induce changes in the behavior of the understanding subject, the process of understanding formation should take place within the framework of volitional acts. Therefore, in proportion to the union achieved between the understanding subject and the object of understanding, which leads to a change in their behavior, the six-level level of initial notion, preliminary understanding, analytical understanding, practical understanding, argumentative understanding, and creative understanding can be considered for understanding.

In love mysticism, the issue of encountering the systems of signs and the act of signifying in a special way has led to the representation and organization of the macro-sign of the world unity or the state of presence. That is the way that the referential and arbitrary function of language turns to be absent, and the signs acquire symbolic functions and deeper layers of meaning. The signifying aspects of allegories and metaphors reconstructing the atmosphere of presence in the world before the annihilation dates back to the pre-language stage. Based on this, the experience of presence in line with the experiencer's lived time, and the time split in the place dimension with a different structure and passing from an active and physical place comes out in atmosphere in the field of intuitive experience in a different surface structure, and passing over an actional and physical place. Among the mystic writings, Rumi’s sonnets, from semiotics’ perspective, are allegories and metaphors reconstructing presence atmosphere or diverse and multi-layered unity. The main question in this article is that how the artistic reconstruction of the author-narrator of Shams-e Tabrizi’s sonnets in representing the atmosphere of presence existent in the lingual-narrative codes of the text is organized? The research methodology is descriptive-analytical, and properly in line with the epistemology that governs the text. The result demonstrates that, through narrating based on the presence, the author-narrator of Shams-e Tabrizi’s sonnets has utilized each of the allegories and micro-macro metaphors with signifiers of biological and epistemological domains so as to explain the nature of the mysterious, ambiguous, opaque, devouring, indeterminate, inseparable, infinite and extended atmosphere of the unity world.

Issue: 

Avicenna presented his "flying man" or "floating man" argument as a means to establish the existence of the soul, its immaterial nature, and its distinctiveness from the body. While originally conceived with an ontological focus, subsequent scholars have often employed this concept in an epistemological context, asserting that Avicenna’s flying man not only exists, but also knows that he exists. Such an interpretation of the flying man argument seems to be at odds with his own principles, his passages throughout his works, and what he pursued to establish through this scenario.

Deploying a descriptive and analytical method, it may be said that.

Avicenna believes that perception begins from senses, and the first stage of the human reason is material or hylic reason or pure potentiality. Moreover, there is a difference between consciousness (shuʿūr) that is actually obtained by humans since the beginning of their existence and consciousness of consciousness (al-shuʿūr bi-l-shuʿūr), which he believes to be a potential character that needs to be acquired, while our primary consciousness of the soul is the existence of our soul. Thus, the flying man is solely the existence and presence of the soul before any actual consciousness.

In view of the fact that man was suspended in space at the beginning of his creation and Ibn Sina considers the human soul to be the event of the body and in the order of the beast intellect and pure power, which lacks any perception and becomes actual through sensory perception, it should be said : The human being suspended in Ibn Sina's space can have an existential quality and in fact, he is observing the position of presence, existence, and mere existence. In addition, Ibn Sina, emphasizing the two positions of consciousness and consciousness to consciousness, believes that consciousness is actually and permanently suspended in man, but consciousness to consciousness is potential in him. Therefore, it seems that the soul at the beginning of creation, although it is present and proven, but it cannot be said that it has knowledge of itself; That is, the soul initially lacks attention to itself, and this lack of attention prevents any self-perception of the soul.Innovation: In fact, regarding "Avicenna's suspended human being in space", it can only be said that "a human being is conscious (without any actual awareness)", but it cannot be said.

Phenomenology is a kind of return to the beginning and the source and an action in the direction of resuming the living relationship with reality. Also, the phenomenologist tries to establish a new, alive and active relationship with things with steps such as suspension and eidetic reduction and phenomenological reduction according to Husserl's account and reduction, calendar and deconstruction from the point of view of Heidegger and other components. The basic questions of this research are: What is theological phenomenology? And how can fasting be analyzed according to the theological phenomenological approach? Some of the achievements of this research are as follows: 1. In theological phenomenology, according to the author's account, the heart is the focus of pre-reflections, and the mind, as the dignity of the heart, is the focus of reflections, and God is the guide of the whole of phenomenology; Second. Theological phenomenology has three basic steps: withdrawing the heart from self and familiar appearances and phenomena, withdrawing the heart from holy manifestations and turning attention to the source of manifestations, and translating pre-contemplative findings into the field of reflection with the help of reason; Third. Another component that plays an essential role in theological phenomenology is the perfect human being, and precisely for this reason, verses and traditions play an important role in theological phenomenology. Because the verses and narrations are a kind of discovery of the whole and the atom of a perfect human being; Fourth. According to the theological phenomenological point of view, in the position of translation and reflection of reason, the Eidos of fasting can be seen as presence, meditation, and submission. the fifth Theological phenomenology is the expression of the invisible and invisible hidden in that which is visible. In the process of phenomenal salvation, fasting is not limited to one or more aspects of this world or supernatural. In other words, the researcher in phenomenological reflections should make arrangements so that one manifestation of fasting does not hide other manifestations.

Idealists believe that understanding the filmic world and the world around it depends on the perception and the ways in which the mind of the audience work. Realists, in contrast, see re-creation and representation as a reflection of an external, undistorted reality. The views of Andre Bazin, the leader of the realist movement, have always been met with skepticism and opposition, and the idealists have taken advantage of this movement to explain different views on cinematic representations. In phenomenological theory in which Husserl plays a pivotal role, understanding representation is an intuitive and direct process. Phenomenologists emphasize subjectivity, the power of imagination in the representational experience, and the role that consciousness and awareness play in the independent existence of objects, whether imaginary or real. Their main emphasis is on analyzing the performance of the imaginative force, the emotional response, and the mental representation of the spectator's presence in the film's cosmos. Vivian Sobchack the phenomenologist of the present age, goes beyond this view and believes that films, like humans, can comprehend mental processes such as perception and have agential activity; therefore, they should be analyzed with these characteristics in mind. The present study adopts a phenomenological approach with the aim of revealing the viewer's perception of the cinematic representational experience. Hence, the research problem is to analyze and understand how the spectator communicates with the phenomenon of film and cinema. The research method is qualitative-interpretive.

A knower’s intuitive knowledge (whether the exalted necessary being, or sublime abstract beings, or human beings) of the material thing is among the difficult issues in philosophy, about which thinkers disagree and some believe that knowledge does not belong to material things and some believe contrary to that. Various reasons have been stated for non-intuition, some of which return to the material thing itself, some others return to the features of knowledge, and still some others return to the knower’s characteristics. In this article, we seek to deal with this issue from three angles using the method of explanation and description to investigate how each of them is an obstacle. The result of the study is that the feature of extension and dispersal of material things as well as the feature of abstraction of knowledge and existential relation between the knower and the known does not hinder the attribution of knowledge to material things. This is because, firstly, if material things are extended from one aspect, they are non-extended from another aspect. Secondly, abstraction is not the condition for being known. Thirdly, another type of relationship, such as status, can cause intuition.

The existence and presence are two principles in the field of ontology and epistemology is the wisdom of Sadra. Mulla Sadra in the ontology dimension based on the originality of existence, considers the truth of existence as the subject of philosophy. Although he is called the existing as the subject of philosophy in some positions such as Avicenna, but he finally separates his path and chooses the truth of existence as the subject of philosophy. He considered two criterions of originality and generality in proving the subject of philosophy such as the previous philosophers. The originality and the generality of existence in Sadra's philosophy fits to the truth that is same as exteriority and the originality of the effect, but the originality and the generality of existence in Avicenna's philosophy points to a concept that contents all the creatures of the world by its extent with uncertainty. The theme of truth in the wisdom of Sadra and its main role in philosophical issues requires the presence as the main part in the field of epistemology of this wisdom. Because knowledge of existence is not possible except through presence and Visual knowledge and what is obtained from the truth in the mind and through adventitious knowledge is a weak view of it. The existence presents truth and presence and this coherence of existence and truth and presence is the main part of ontology and epistemology of Mulla Sadra's philosophy.

The issue of science is one of the most fundamental issues of philosophy that has made many thinkers think about truth and its quality. The concept of science, which is the absolute meaning of knowledge and awareness, is an obvious concept, but the approach of Islamic scholars to its truth is different. Some have considered it a negative thing, some have considered it as a form in the intellect and some have considered it as an additional category. Mulla Sadra considers the truth of science as an existential thing and with this approach he excludes science from the scope of essential concepts.

 The purpose of this study was to investigate and prioritize the motivations of spectators to participate in soccer matches. In order to increase the presence of spectators in the game, it is necessary to identify the factors and motivations affecting the presence of both psychological and internal factors as well as external and environmental factors, and to measure the effect of each on the presence. The internal aspect is looking for factors such as expectations, satisfaction and motivation to attend, the external aspect is looking for factors such as the history of winning and losing teams, the comfort of the stadium and its characteristics, the weather on the day of the match, the level of spectator income, the existence of entertaining substitutes and so on.

 The statistical population included all Isfahan football spectators and the sample was selected by simple random sampling. 451 spectators completed a 27-item questionnaire on the motivation of the audience of Funk et al. (2004). The validity of the previously confirmed questionnaire, however, was reviewed and confirmed by 15 professors of sports management. Kolmogorov-Smirnov test, one-sample t-test, Yuman-Whitney test and Kruskal-Wallis test were used to analyze the data.

 The results showed that all the factors motivating the presence of spectators in football matches (interest in a particular player, escape from everyday problems, excitement of matches, knowledge of football, barter, welfare services, entertainment of matches, support for the team and proxy victory) Significance is higher than the mean level. The results of the Friedman test show that team support ranks better than other factors and is even more important. The interest and support of the team is an important factor that shows that the spectators are interested in their favorite team and come to watch the matches to support their favorite team. Also, the interest shows that there is a high interest among the fans. There is an interest in the team and this interest has been created and expanded over time, now it is the responsibility of sports marketers and team managers to maintain this interest in the team.

 Due to the fact that spectators come to the stadium with different motivations and to meet different needs, sport managers are advised to study the motivations and needs of spectators and according to that, to plan and hold sports competitions. To increase the presence of spectators. Also, due to the low prioritization of welfare services, it is suggested to provide better facilities and services to spectators to witness the growth and expansion of their presence in the stadiums of the province.

The present study tries to explain the role of architects in obtaining wisdom by analyzing the two components of opinion and practice in the knowledge of the law. 

The present study has used qualitative content analysis to analyze the data extracted from islamic sources with documentary studies.

The union of opinion and action is achieved by understanding the presence and understanding of the limits of the architect in the position of opinion and maintaining the presence and maintaining the limits in the position of action, so that it provides a safe valley for him that leads to the manifestation of wisdom in Islamic architectur.

Manifestation of wisdom in architecture is not possible without the training of a wise architect in architectural works. The relationship between thought and action in wisdom and the mediator that connects the two has been neglected in today's knowledge of architecture. In line with this process, it has become .

The purpose of this study was to investigate the role of sport nostalgia on the national football team fans' presence in the stadium. The purpose of this research is applied research and in terms of method of execution and in terms of type of analysis, it is descriptive correlation. The statistical population of this study consisted of all supporters of Iranian national football team which according to Morgan table 384 people were selected as sample of the study the results of this study showed that in sport nostalgic feeling, arousal, affectivity and familiarity were significant explanatory variables. So feeling of sporting nostalgia had a significant effect on the willingness of the national football team to attend the stadium in a positive direction. Therefore, by improving the feeling of sports nostalgia, it can improve the willingness of fans to attend the stadium.

Martin Heidegger, a German phenomenological philosopher, should be considered one of the most important critics of Western subjective philosophy, who instead of emphasizing the accepted separation of the known and recognized agent, which is especially true in the theory of context, is not the realm of understanding. The field of conformity and connection between the subject and the object, but also the field of presence in the field of understanding, is considered; therefore, in Heidegger's view, there is a connection between the way of being and the way of understanding. On the other hand, Henry Carbone, as one of the most important philosophers influenced by Heidegger, believes that Iranian-Islamic philosophy places a wider horizon for understanding in front of the philosopher. The main question of this article is what other ontological horizons did carbon seek beyond Heidegger in the context of Shiite philosophy? The authors believe that, in Carbone's view, Shiite philosophy, by believing in the skeptical realms of presence, brings a deeper and more complete understanding to the philosopher and seeker, and thus places understanding beyond world history. What is the reason for these two philosophers is discussed in this article

The harm caused by the presence of women in the socio-political spheres is a concern of many religious people. Some of them believe that women's adherence to the rules of religion is violated due to their presence in society, and such presence breaks the limits of Sharia. In addition, they accuse those in charge of religious affairs of negligence in the teachings of religion, and deem it necessary to impose restrictions on the movement of women in today's norm-breaking circumstances. However, whether the behavioral jurisprudence of women really considers the principle of "participation" or "restriction" is a question that the author has answered using the jurisprudential sources of Islamic denominations. All Islamic denominations agree that women, like men, are a large part of human society, and enjoy dignity, honor, individual and social rights, and are accountable to God and religion. But depending on how religious statements are interpreted in some areas, points of view differ in this regard. Therefore, according to the Imamis and a group of Sunnis, the ruling principle is the permission of women to participate in society in accordance with the Sharia, but from the viewpoint of another group of Sunnis, the ruling principle is restriction except when necessary.

In Shams Tabrizi's articles, in two places from two different parts, there is a short phrase in which "meaning" is known as "God". The same phrase has been quoted by Rūmī in the Mathnawī Ma'nawī from the words of "Sheikh Dīn" and its theme has been repeated many times in the teachings of "Bahā Walad". In the present article, the author, after reviewing the history of researches and interpretations about the creator of that phrase and its meaning, has attempted to provide a more accurate interpretation of the phrase "Meaning is God." by commenting on parts of Mustamilī's explanation in Sharh-e Ta'aaruf, the comments of Hujwīrī in Kashful Mahjūb and Nāser Khusru's opinions in Zādulmusāfur, on the one hand, and by viewing the theories expressed by Alston and Wittgenstein, on the other hand.  As described in the present article, the phrase is based on a special view about the concepts of signification and meaning, and "Bahā Walad", Shams, and Rūmī want to express the "presence" of God in the universe by applying that phrase.

The emergence of women in society to play a role - individual or social - is a topic for many thinkers to express their opinions, and any response to it can affect making decisions and political, economic, and cultural orientations of society. Based on verses and hadiths, this study has explained the necessity and manner of women's presence in society with regard to the natural circumstances and conditions of the family and society, in a descriptive-analytical method and based on library sources and has concluded that for social activities the woman and her presence in society can be imagined in two ways. One is "presence" and the other is "emergence" which are not always related to each other, and, its recognition by the woman herself is directly related to piety. The "presence" of a woman in society is always associated with "good marriage" and "proper upbringing of children", and her emergence in society depends on its necessity, influence, and observation. In this way, a woman appears as a "necessity" in society to gain science, skills, art, or employment, as well as to use social services and she has an effective emergence in matters such as political participation, emigration, economic activity and participation in jihad and then, she appears "observantly" in society by focusing on enjoining to good [Ma’ruf] and forbidding from evil [Munkar] as well as advising the right and patience.