جستجوی مقالات مرتبط با کلیدواژه "نور" در نشریات گروه "علوم انسانی"

The importance of light and its place in philosophy started with Khosravani and Fahlavi philosophical schools of ancient Iran and ancient Greek philosophy. As an Iranian Muslim philosopher, Shahabuddin Yahya Sohravardi based his philosophical system on the concepts of light and wisdom of illumination. Light in Suhrvardi's philosophy can be analyzed from ontological and epistemological points of view. From an ontological point of view, Suhrawardi divides existence into light and darkness and has a skeptical relationship with the truth of light, and from an epistemological point of view, Suhrawardi expresses the connection between light and luminous knowledge and believes that the knowledge of beings belong to the higher lights, it is the state of intuition and knowledge of the higher lights to the lower beings in the form of illumination. In this article, we have analyzed the use of the word light in Suhrawardi's works and Rumi's poems through the lens of the dichotomies of light-darkness and illumination-intuition and based on a descriptive and analytical method. Studies show that in his poems, like Suhravardi, Rumi has depicted the stages of light's existence in the path of presence and self-awareness, and has attributed all aspects of existence to light, whether in the being or in the material phenomenon.

According to the prevalent view, Suhrawardi is believed to advocate for the primacy of essence. Although this issue is not addressed in his works under the explicit title of the debate on the primacy or contingency of existence and essence in the same way it was later discussed by Mulla Sadra and his successors, Suhrawardi's thought still reflects concepts related to this debate, which can be traced in his significant works. This paper attempts to reassess Suhrawardi's views based on his prior awareness of the contingency of existence in the thoughts of earlier philosophers, as well as the necessary subsequent implications of defending the primacy of essence in shaping the belief in the contingency of existence and its consequences. The aim is to evaluate Suhrawardi's views and clarify the true meaning of this inclination, considering the definitions found in his writings and the words of notable figures like Mulla Sadra. In conclusion, the article explores the real roots of his dispute with the proponents of the primacy of existence, emphasizing the differences in the intellectual and terminological frameworks of Illuminationist philosophy and Peripatetic philosophy. Additionally, it highlights the lack of attention to the distinction between the "verbal meaning" and "nominal meaning" of existence as a key to resolving the issue.

Examining the role of harmony, color, light, and form of health-oriented sidewalks in Ardabil city on people's tendency to participate in physical activity in 2022.

This research was a descriptive type carried out in the field. The statistical population of the research included people who used the health-oriented sidewalks of Ardabil for exercise and recreation. According to Morgan's table, 545 people were selected as a non-random statistical sample. After completing the questionnaire made by the researcher by 545 people and the investigations carried out by the researcher, 161 questionnaires were removed due to violations in the received information, and 384 questionnaires were used for the final analysis. Descriptive and inferential statistics were used for analysis. The median distribution was used to determine the normality of the data, and the singlegroup T-test was used to test the research hypotheses. Multiple regression was used for intragroup correlation. SPSS version 26 software was used to review and analyze the data with a significance level of P≥0.05.

The results showed that the average dimension of harmony, form, color and light in people's tendency towards sports activities had a statistically significant difference (P<0.001). Also, the multiple regression test showed that the predictive variables of aesthetic dimensions are able to predict people's tendency to participate in physical activity in a combined manner (P<0.01).

The results of the present research showed that the aesthetic elements by using different components significantly lead to the tendency of citizens to physical activity. It is suggested that aesthetic elements be used in constructing and equipping health-oriented sidewalks.

Lakoff and Johnson's research in the field of metaphor proved that the uses of metaphor are not limited to the field of literary studies and are rooted in human thought that one of the manifestations of it is language. Conceptual metaphor is a term in cognitive linguistics that explains most of the metaphors around us along with the origin-destination pattern. In Masnavi, Rumi has used the conceptual metaphor of light as a linguistic tool to expand cognitive meanings and concepts. This research answers the question through a descriptive-analytical method How does the contemporary theory of cognitive linguistics match the conceptual metaphor of light in Masnavi? Finally, we concluded that the conceptual metaphor of light refers to the absolute essence of Hazrat Haqq, the mirror of guidance, the guide of the religion, the sun of truth, and the expression of Ana al-Haqq (I am the Truth) of selected saints. Due to the large volume of Masnavi's hundred verses, a statistical sample was selected from the second book, in which the word "light" is used 122 times.

Philosophy and theology, as the theoretical underpinnings of Islamic thought, offer a unique worldview and understanding of humanity. In many literary and artistic schools, art and literature mutually influence each other. Impressionism, an artistic movement, made its mark on the literary world, giving rise to humanistic works. The cornerstone of Impressionism, much like the Khusrawian wisdom of Bayazid Bastami, is light. This connection aligns him with the hallmarks of Impressionism. This research, employing a descriptive-analytical method, explores the interplay between Sufism and art based on the sayings and teachings of Bayazid. It aims to answer how Impressionistic characteristics are reflected in Bayazid's works. The findings reveal that fundamental Impressionistic features, such as individualism, subjectivism, metaphorical perspective, the use of nature, light and color, and the perception of the moment, are abundantly evident in Bayazid Bastami's statements. Therefore, his style can be categorized as Impressionistic and artistic.

In various verses of the Qurʾān, including verse 69 of Sura Al-Zumar, light is mentioned: “And the earth will shine with the light of its Lord”. Although the apparent meaning of the word light is clear, a closer examination of the Quranic verses adds to its ambiguity. This study aims to clarify the meaning of this word in its Quranic usage in Surah Al-Zumar through an analytical-descriptive method, considering the views of Sunni commentators. Three well-known and four less-known views have been proposed by these commentators. The well-known views include: the manifestation of God for judging people with justice and truth, the illumination of the earth with a light other than that of the sun and moon, and the manifestation of the truth and the inner reality of deeds on the Day of Judgment. The less-known views include: the light of God's power, the light of the believers' hearts, the light of God's shin, and the illumination of the human soul by the light of God. This study analyzes and evaluates these views and explains the view that seems more consistent with the context of verse 69 of Surah Az-Zumar, the context of the preceding and following verses in Surah Al-Zumar, and the evidence found in other Quranic verses.

In various verses of the Qurʾān, including verse 69 of Sura Al-Zumar, light is mentioned: “And the earth will shine with the light of its Lord”. Although the apparent meaning of the word light is clear, a closer examination of the Quranic verses adds to its ambiguity. This study aims to clarify the meaning of this word in its Quranic usage in Surah Al-Zumar through an analytical-descriptive method, considering the views of Sunni commentators. Three well-known and four less-known views have been proposed by these commentators. The well-known views include: the manifestation of God for judging people with justice and truth, the illumination of the earth with a light other than that of the sun and moon, and the manifestation of the truth and the inner reality of deeds on the Day of Judgment. The less-known views include: the light of God's power, the light of the believers' hearts, the light of God's shin, and the illumination of the human soul by the light of God. This study analyzes and evaluates these views and explains the view that seems more consistent with the context of verse 69 of Surah Az-Zumar, the context of the preceding and following verses in Surah Al-Zumar, and the evidence found in other Quranic verses.

While belonging to two different intellectual cultures and adopting different philosophical principles Suhrawardi and Descartes emphasize the role of self-knowledge in acquiring knowledge. In Descartes' philosophy, Cogito, ergo sum is considered as the basis of knowledge, from which the knowledge of other levels of Being, such as God and the world, are deduced. In Suhrawardi's philosophy, the human soul is a light of divine lights, which in the light of self-knowledge can apprehend the superior lights, the light of lights and material things. Of course, Suhrawardi and Descartes pay attention to the issue of soul and self-knowledge from two different viewpoints. Suhrawardi deals with this issue from the viewpoint of intuitive knowledge and Descartes from the rational-reasoning viewpoint. Now, according to this introduction, important issues arise: What is the difference between Suhrawardi's and Descartes' viewpoints on self-knowledge? How do the different viewpoints of these two philosophers on the issue of self-knowledge affect their views on other knowledge? This article, with a descriptive-analytical method, tries to explain how the different perceptions of Suhrawardi and Descartes about the human soul and self-knowledge cause these two philosophers to have a different view of the way to pass from self-knowledge to the knowledge of others.

Discussing and examining categories and their types is always considered as one of the most important topics among philosophical issues. Bag category is one of these ten categories. This category includes different types, of which the tangible bag is one of its types. Light is one of the perceptible qualities that Mullasadra tries to explain.In order to explain this importance, after explaining the literal meaning of this concept, he tried to express the relationship that exists between light and color and considers it to be the same as emergence and revelation. Although he is influenced by Fakhrazi's similar content in Al-Mabahari al-Mashrekhiya in expressing this issue, at the same time, he has explained his own point of view on this matter, which is contrary to Fakhr's approach.Community Verified icoh.Sadr al-Mutalahin considers light to be a creative entity whose material is not a condition for its creation, and at the same time, he considers tangible light to mean the existence of a physical essence that is present to the soul. Using the analytical-comparative method, this article aims to first explain the approach of Mullasadra, then try to defend his approach by stating the flaws.

Fichte, in his later philosophy, by establishing God as the criterion of morality, wants to form a link between morality and Bildung, which will lead to excellence and prosperity in people's lives. In order to get rid of Cartesian dualism and unlike Spinoza, who considers nature to be the essence of everything, Fichte considers God or "one" to be a pure existence that manifests life in the world with the light it shines on existence. In fact, for Fichte, God is seen in the emanation of that simple light that can reveal life and harmony in existence while being absolute. Basically, late Fichte considers the life and unity formed in the world to be dependent on God or absolute light. As a result, if people want to be united as "one" in life, they must achieve unity through a bildung, whose axis is morality. In principle, the creation of comprehensive unity and the understanding of God as the criterion of morals and the creator of life are two main vocation of man in Fichte's late philosophy. The main goal of the article is to clarify to what extent Fichte's ontological turn from the centrality of subjectivity to God was influential in his redefinition of the concept of bildung as a universal unity.

Likoff and Johnson"s research in the field of metaphor proved that the uses of metaphor are not limited to the field of literary studies. They believe that metaphor is rooted in thinking and one of its manifestations is language. Therefore, conceptual metaphor is a term in linguistics that refers to understanding an idea or a conceptual field based on another idea or conceptual field. . Based on this theory of contemporary metaphor, the functions of the metaphor of noor and image clusters related to it, i.e. vision and hearing, knowledge, noor, God, etc., were expressed and discussed in Masnavi. The purpose of this research was to find out how the conceptual metaphor of noor in the Masnavi can have a purposeful semantic correspondence with the contemporary theory of linguistics.

Therefore, in this research, the conceptual metaphor of noor based on the theory of Likoff and Johnson in the first book of the Masnavi has been investigated with a descriptive analytical method.

Rumi has used the conceptual metaphor of noor in Masnavi as a linguistic tool to expand the meanings and epistemic concepts. For this reason, the writers have analyzed the first book of the Masnavi to get the conceptual metaphor of noor along with the semantic mediators and they have found that knowledge in the first book of the Masnavi is an epistemological category and Rumi is in agreement with this conceptual idea that the universe is light. He considered pure noor as vision, hearing, noor, existence, etc., as well as a means to explain the category of annihilation and survival.

In this regard, significant results have been achieved. Several meanings have been obtained, including noor as a perfect human being, as the sun, moon, food, etc. And the general result is that the assumptions of conceptual metaphor are suitable for analyzing and explaining the abstract categories considered by Molavi Bastari.

One of the new and famous arguments in denying the existence of God is the Divine hiddenness argument. Based on this argument that was first proposed by John Schellenberg, a contemporary Canadian philosopher, God’s hiddenness is in conflict with his attribute of perfectly loving. Considering this conflict, defenders of the hiddenness argument have denied the existence of God. By adopting a new approach to the issues of being and knowledge, Shihab al-Din Suhrawardi (1154–1191) has presented a different point of view. Suhrawardi calls God the Light of all lights. In his opinion, God’s essence is nothing but his light, and light is that which is manifest (Ẓāhir). Therefore, it is necessary that God’s essence be also manifest. Of course, Suhrawardi also has paid attention to the issue of divine hiddenness and its relationship with the human soul. In Suhrawardi's view, divine hiddenness is due to man's lack of attention to the origin of the universe (i.e. the Light of all lights) and his neglect of his own existential (luminous) aspect. Nevertheless, in Schellenberg's view, God itself is the cause of divine hiddenness, and man has less responsibility. While comparing the viewpoints of Suhrawardi and Schellenberg on divine hiddenness, this article, using a descriptive-analytical method, tries to explain how God’s essence can be hidden while it is manifest, but this hiddenness should not return to his essence.

Robert Grosseteste was one of the greatest philosophers of 12th and 13th centuries. Among his writings, there is a treatise called “De Luce” in which he tries to consolidate his philosophical approach with theology and to give an account that fits his scientific-philosophical point of view and the creation in the Book of “Genesis”. To this end, Grosseteste in the first part of the treatise explains the very nature of Light and then demonstrates how is it possible to consider Light a creator of all things created and how this Light actualizes these possible things from within not outside. He asserts that Light extends Seipsam, a byproduct of which is matter’s extension, and this assertion would be a basis for him to give an innovative interpretation of how things are created. In this article, we first try to investigate his intellectual background and to show upon which basis he interpreted Light in this manner, by doing this there will be an appropriate moment for us to analyze “De Luce” and to show what sort of intellectual consequences had his light theory and how it could contribute in developing of Renaissance philosophy.

There is no doubt that indoor environmental quality is crucial to the health and well-being of its inhabitants. It is crucial to determine the impact of these parameters on human perception to improve building design standards. Color and light are environmental factors that affect cognitive functions. Numerous studies have examined the role of lighting, demonstrating that physical environments can be designed to impact the visual, psychological, physiological, and cognitive performance of their inhabitants. The science of cognitive ergonomics is concerned with studying mental processes, including perception, memory, mental workload, inhibition, attention, interactions between humans, and systems to ensure the correct interaction between work and environment, needs, capabilities, and limitations. Therefore, paying attention to the design factors in the work environment to improve cognitive functions requires the interdisciplinary cooperation of psychologists, designers, and architects.
A comprehensive approach requires investigating and identifying potential objective and subjective measures of the work environment to improve cognitive functions in the workplace. Due to the importance of this cognitive function in different dimensions of life, the subject studied in many researches is focused on sustained attention. In addition, the studies show that cognitive functions, as well as mental health indicators are related to indoor environment parameters such as light. This study aimed to investigate the combined role of lighting intensity and color on mental workload and sustained attention in the work environment.

This research, is a clinical trial study with a quantitative approach aimed at developmental and applied purposes. The participants for this study were selected through a voluntary, non-random method based on specific entry and exit criteria following an open call for research on social networks. The Continuous Performance Test (CPT) continuous performance test was introduced in 1956 by Rosold et al. This test is used to evaluate sustained attention and impulsive movements. The task was designed to move the boxes on the conveyor belt in front of the participants, simulating the virtual environment with the actual work environment. Single-digit numbers from “0 to 9” are written on each of these boxes. The participants were required to identify the boxes with the target stimulus, considered the number “0” in this study. The NASA workload index test has been used in many studies to evaluate mental workload. This test has been used to evaluate mental workload in six subscales. The use of virtual reality as a research tool is well-established in many fields, including cognitive research. Moreover, virtual reality has a strong potential to be used as an experimental research tool in psychological and architectural research. The simulated environment in this research is a high dynamic range image model HDRI. The simulated workspace is a windowless room with artificial lighting. The color of the walls based was selected on the levels of the variables. Electroencephalography data was recorded with the help of a Q5000 EEG device (Negar Andishgan Co., Iran). This study used Ag/AgCl electrodes to record electroencephalography signals installed on an elastic cap. Thirty-two electrodes based on the international 10-20 system were installed on the participants’ heads.At first, the experiment process was fully explained to all the participants, and the participants completed the informed consent form and the demographic information questionnaire. First, electroencephalography was recorded for 2 minutes with eyes closed before the virtual reality glasses were placed on the head. In the next step, people were asked to put on virtual reality glasses. The experiment was conducted randomly, and people encountered each of the four scenarios designed in the virtual reality environment with a wall color while their brain waves were recorded. The experiment duration for each participant was 3 hours, with steps for preparation for the electroencephalography recording.

CPT task was performed to assess the significance of changes in dependent variables (accuracy, attention, inhibition, and reaction time) in different situations (four situations) of multivariate covariance analysis. Box’s M test was performed to check the equality of variance-covariance matrices to check the assumptions of multivariate covariance analysis, and this assumption was confirmed with the obtained results (F(30, 36)=2.736, P=0.005). Multivariate covariance analysis showed a significant difference in at least one of the dependent variables (F(12, 105)=2.244, P<0.05), Eta=0.20. The results of Scheffe’s test show that placing subjects in different positions significantly affect “accuracy” (F(3, 36)=9.719, P<0.05, Eta=0.44), attention (F (3, 36)=5.206, P=0.004, Eta=0.30) and inhibition (F (3, 36)=5.018, P=0.005, Eta=0.29), But there was no significant change in "reaction time" F(3, 36)=151.6, P>0.05, Eta=0.11). Scheffe’s post hoc test results showed a significant difference between the "accuracy" performance of individuals between positions 1 and 3 (P=0.003), 1 and 4 (P=0.001), 2 and 4 (P=0.21), 3 and 1 (P=0.003), 4 and 1 (P=0.001) and 4 and 2 (P<0.05), a significant difference between people’s “attention” performance between positions 1 and 3 (P=0.031), 1 and 3 (P=0.031) and a significant difference in "inhibition" in environment 1 and 3 (P=0.04), environment 2 and 3 (P=0.04) and environment 3 and 1 (P=0.04) showed.Examining the average scores of NASA’s workload questionnaire showed that the lowest score was in the condition with a white wall and 800 Lux lighting. Furthermore, the analysis of the data in the ANOVA statistical test indicated no significantdifference in the workload imposed on the individual in different situations (P<0.05) and no interaction effect between environment design and workload.The pairwise comparison test revealed a significant discrepancy in the measured values of the normalized brain signal strength measured when each participant rested and performed the task in the four studied positions in virtual reality.

The present study aimed to investigate the combined role of two components of lighting intensity and color in the work environment with sustained attention and mental workload. The results showed that the interactive effect of color and light, with the combination of white and blue colors and light intensity of 300 or 800 Lux, on mental workload insignificant. This means that the design interventions resulting from the combination of these two variables did not significantly affect the scores obtained from the NASA questionnaire.In the present study, the one-way analysis of variance of the absolute power of the frequency bands shows that when the brightness intensity increases, it does not create a significant difference in people’s attention in the electroencephalogram data. Similar to accuracy performance, inhibition performance also improves under the influence of design interventions in color and illuminance intensity. This finding can be explained using the principles of Kaplan’s theory of attention recovery and psychological recovery. Attention recovery theory emphasizes that the presence of natural elements plays a role in reducing anxiety and mental fatigue in people.Recent studies show that the color blue can boost employees’ attention and cognitive functions. By incorporating blue into office design, organizations can enhance cognitive abilities, work performance, and overall productivity.

Comparative studies of the poems of great poets assists in the affinity among different nations and the recognition of their outlooks and sometimes under the aegis of these studies, the possibility of better understanding of their poems and their effective criticisms is ensured. Sohrab Sepehri and Octavio Paz are among those poets who, due to their excessive interest in the culture of India and world mythology, have a similar poetical approach specially towards the basic elements of the entity, tree, water and light and since in mythological context these elements have a coherent relationship, they have been appeared with a same function in the poems of Sepehri and Paz. In this study, the functions of these natural elements in their poems have been studied and expressed in a descriptive-analytical method. Both of these poets, using mythological construct, have reflected the union between the human and tree, the union among tree, water and light, and the union between water and light, and finally the deep relationship among human, tree, water and light have reflected in a similar poetical utterance which understanding this not only helps in the analysis of many of the odd and weird poetical compounds of these two poets, but also in the demonstration of their poetical pulchritude and under the aegis of this study the link between Sepehri and Paz from a poetical and mythological approach is revealed.

In mobahele verse- 61 of Al-Imran, Almighty God has mentioned Ali Ibn Abi Taleb (PBUH) as the Nafs of the Last Messenger of Allah (PBUH). Historical and narrative research in Shia and Sunni sources clears that the phrase "Anfosana" belongs only to the majesty Ali (PBUH) and there is no discord between two parties about that. From the theological point of view, the honorable verse is considered as a proof of the spiritual and political Vehayat of him. Philosophically, this word indicates a special type of closeness between the Holy Prophet (PBUH) and the Commander of the Faithfuls (PBUH). From a mystical point of view, it seems that this word refers to a divine and very excellent truth that is interpreted as a "Nafse Vahed". The luminous speech of Imam Reza (PBUH), which declares the verse of Mobahele the best superiority of Ali (PBUH), like a light, calls the need to investigate and be more precise on different aspects of this word.

Regarding the atmosphere of architecture, due to its importance and vacancy in contemporary architecture, recently, a relatively large number of studies have been devoted to it. But in the meantime, the scattering of votes and views on it has caused that it could not have a clear definition and restriction for it. Sometimes a fixed component in different buildings has different results, or even the strongest atmospheric component alone does not create the right atmospheric quality in the building, so that even fixed atmospheric components in different buildings lead to different and even contradictory results. This possibility indicates the synergistic effect of the factors on the whole space. Factors in different combinations reach a different generality, and the effect of each criterion on the whole is intensified by the combination of other criteria. In order to investigate this, the effect of light on the atmosphere was examined, because most of our perceptions are related to light-dependent vision. On the other hand, light with its various characters also gives a semantic and comprehensible dimension to architecture. The study of light is most used in previous researches of temples, especially mosques. Generates new insights. After meta-analysis of the subject of the atmosphere by examining the conditions for creating synergy and its principles, it seems that light is very effective in synergizing with the characteristics of the architectural atmosphere, not separately but synergistically, in all stages of perception and cognition in perceiving the atmospheric quality of the building.

The perspective of illumination means the perspective of the role of illumination and grace of the higher world in the existence of the world and creatures, as well as in the search for knowledge of man, is an important point of view in Islamic and non-Islamic ontology and epistemology. A group of Muslim and non-Muslim philosophers and mystics have raised their epistemological issues around illumination. This article tries to analyze the concept of cognitive illumination and its important elements with a descriptive-analytical and inferential method, in order to understand the identity of this type of illumination (in the realm of intellect and super-intellect) and discover its common elements in Islamic illumination perspectives and answer this question: What is cognitive illumination or illumination in the field of cognition and what elements play a role in it? Based on this analysis, material and sensory illumination plays a large role in illumination views, and explanation of non-material illumination is done through it. One of the common elements and aspects of these views is the centrality of light and light radiation, and the other is belief in God, who is in the role of the illuminator. About what is illumination, two views can be extracted: 1. Illumination is the introduction to knowledge; 2. Illumination is related to the stage of realization of knowledge. In illumination views, the main issue is the appearance of light from the top to the lowest levels, and the revelation of the known (truth) to the illuminated one (knower subject). This truth is either light - immaterial light - or it is likened to light, or due to the activity of some kind of rational light it becomes recognizable to humans. Among the results of illuminative knowledge is the knowledge of the illuminant to the illumined, and the knowledge of the illumined to the illuminant.

The process of transversal legislative revelation of the treatise is consistent with five concepts in Ibn Arabi's mystical system. The main issue in this article is what these concepts are and how to consolidate them into the process of revelation of the Prophet in the complex and intertwined network of fluid concepts of Ibn Arabi's epistemology. The approaches obtained in this research show that the five concepts of "minute", "dilution", "soul", "light" and "tip" are focused on each other in the process of revelation and complement each other. The minute positioning and determination of both sides of the main negativity provides the possibility of any awareness and emergence, such as the possibility of the emergence of legal awareness and revelation of the treatise. Thinning is the radius of the data of the nominal truths which performs the illumination of the illumination. Dilution is the radius of the data of the nominal truths which performs the illumination of the brightness and in the process of revelation, determines and mediates the names involved in revelation, that is, life, light, wise, sage, speaker, hearer, and seer at the source of the eternity of the heart. The soul is the same as the derivatives of the divine names (truth), especially the name of revelation, which mediates the determination of the truth of the invisible and reasonable, but effective name of revelation in the eyes of the nobles, especially the heart of the prophet. And light is the illumination of the truth of the name of light, which has the aspect of revealing the essence for itself and, consequently, for the manifestations of itself, and its string-like radii make it pos.