جستجوی مقالات مرتبط با کلیدواژه « presence » 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.

Unlike other religions and professions that focus solely on either individual or social dimensions, Islam uniquely emphasizes both aspects, providing instructions for the enhancement of both individual well-being and social interactions. This comprehensive approach has earned Islam the recognition of being the most complete of religions, establishing it as an individual-social belief system. In accordance with its teachings, a person who does not actively engage in society may not fully realize the goals of the religion. Since the development of social personality occurs within society and through interactions with others, this research utilizes the native Qajar housing of Isfahan as an introverted model that complicates the dynamics of presence and sociability. Through the syntax method, the study analyzes the spatial configuration, examining how it influences vitality, a sense of belonging, the creation of social identity, and the enhancement of presence. The results reveal a significant difference in the value of choice and control within the courtyard, despite its central placement, which can enhance depth and privacy. This distinct quality positions the courtyard as the most accessible space, shaping perceptions of its significance within the overall spatial arrangement.

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.

 The current research aims to identify the factors and criteria that are effective in improving the perception and mental image of the citizens of the urban space.

 This applied research was carried out in 2022-2023 at Tabriz city. Among urban sidewalks, four main sidewalks of Tabriz city were selected using cluster sampling. The statistical was urban pedestrians on the sidewalks, from among whom 100 people were selected using random sampling. So the share of each of the pedestrians was determined to be 25 people. The research tool was a 40-item questionnaire that was designed using research background and related theories. The chi-square test and Pearson correlation were used to analyze the findings.

 In general, Tarbiat Pass was described as the most successful pedestrian in Tabriz city due to its unique attendance, after that Valiasr Pass was determined as another successful pass of Tabriz with the good feelings it gives. In general, the pedestrian crossings of Tabriz city have been evaluated positively for both women and men, but women have accepted more influence from the crossings due to the fact that they make their presence more visible.

 According to the studies, improving the presence of citizens is related to the three dimensions of mental image, the concept of readability, and the concept of liveliness, respectively. According to the findings, the most important impact among the mental components is related to the dimension of proportions (0.89) and among the components of urban design to the dimension of nature (0.87) and in the field of presence, in the order of mental image components. In the first place and after that were the components of readability and vitality.

The high frequency of the word "wine" and its derivatives in Hafez's divan (more than 1300 times), in addition to being a proof of its importance in his thought and poetry, it has various interpretations and is also divided into different types, which, in addition to grape and mystical wines, are ironic wine. It should be said that this name was given to it for the first time by Bahauddin Khorramshahi, and of course, they were satisfied with mentioning a few general and brief examples; However, considering the breadth of the topic, the diversity, the remoteness of the interpretations of this type of wine and the importance of its use in Hafez's poetry, it requires a more detailed and complete research; Especially, its type has not been specified in the court and needs to be verified by the audience. The purpose of this research is to define exactly the irony in Divan Hafez, to identify which irons are a subset of this type and how to recognize them. The method of gathering information is a library, and the findings of this research show that there are other types of wine in Divan Hafez that are not known and identified; Like the "illusory wine" that Hafez himself named after it; Also, two types of wine called "Pride wine" and "presence wine" will be introduced and explained, with the mention that so far these two types of wine have not been recognized and identified in Divan Hafez.

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.

Creating spatial justice in public spaces has always been one of the biggest challenges for managers, planners, and architects. Thus, spaces must design to meet other groups’ different needs and preferences. One of these needs and differences between the two sexes is their difference in their sense of security. This study aims to explain the criteria and indicators of the security component in the form of a conceptual model and investigate the effect on student presence. The approach of this research is mixed, and its method in the qualitative part is content analysis; in the quantitative part, it is a survey, and in terms of purpose, it is practical. The research findings show that the criteria and indicators of the “security” component affecting student presence consist of the constructive dimensions of public open spaces and in three physical dimensions: “physical security” and “physical access”; Functional: “Spatial separation” and “Territorial control” and perceptional: “legibility” and “visual order,” and after analyzing the data and confirming the proposed conceptual model, it was found that all criteria of the security component except the visibility of the space are predictive of presence and what is more important between men and women in terms of security criteria for presence, respectively, based on the size of the effect, including legibility (0.23), visual order (0.23), physical security (0.18), Territorial control (0.15), Spatial separation (0.12), visibility (0.06) and physical access (0.05). Therefore, the environment’s response to the different needs of men and women in the sense of security leads to their more significant presence in space.

Emotional semio-semantics is a new method of literary criticism, created after structural semiotics, for exploring the formation of senses and their relationship with human’s understanding of his own immediate environment. Emotional process schema was proposed by Greimas. The schema has emotional arousal, competence, state, emotion, and evaluation. The study was conducted to explore the chain of emotional status in the novel Seven Ports of Love. The descriptive-analytical study used library resources. In this novel, the emotional state is affected by the philosophical concept of non-existence, which is called “absence” in semi-semantics. Therefore, the schema of emotional process of the story is formed according to the presence of the subject and absence of homeland. The results show that the first stage of the emotional process schema of the story is fear, under which migration is formed. The “miss” state, affected by long stay in a foreign land, forms the emotion identity of the subject and the continuation of this condition results in isolation. This is why he experiences the least amount of emotional tension. As pretension and migration action have not resulted in subject’s freedom of the motion, in evaluating stage of the emotion schema of the story which is change in the attitude of the subject, homelessness emotion was replaced by waiting emotion.

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.

Throughout history, gender has been an important factor in the formation of a person's position and, accordingly, his multiple roles. Societies have always assigned different roles to men and women according to their different cultures. So the role of men in the formation of urban spaces is very important, considering that at least half of the citizens are women, it is important to pay attention to the existence of spaces for the active presence of this segment of society in the city. While examining the status of indicators affecting the presence of women in urban spaces, the present research deals with identifying the factors affecting the presence of women in historical markets. For this purpose, the "Historical Market Complex of Urmia City" was selected as an urban space in the historical context for the case study. Considering that markets play a central role in all urban activities; The question is, what factors play a major role in the emergence of this issue? The obtained results indicate that currently, despite the various capacities in the discussion of attendance and also relative satisfaction in some components, the market has not performed properly regarding the attendance of women and is suffering from fundamental problems. Among the most important challenges in this discussion is the non-compliance of the comprehensive needs and demands of women with the practical, physical and social infrastructures available in the market; So it does not allow the presence of a large part of women

Meaningful places are formed in a social context and as a result of social interactions between people in a physical environment, which are linked with the cultural, social and activity contexts that govern that society. Therefore, this paper aims to evaluate the use of historical spaces in the city of Shiraz.

In order to know the presence of people in historical places, in the main part of the research, which is a case study, the field method has been used. The selected case sample of the historical center of Shiraz city and the selected samples of this research are also a historical complex and its bazaar (Zandiyeh complex), a religious place (Shahcheragh complex) and a residential neighborhood (Sang-e-Siah neighborhood), all of which are from the historical center of Shiraz city.

The results show that the majority of people who attend public and community centers for long distances believe in the feeling of peace, security, freedom of diverse social activities, easy access, harmony with nature in space, climate protection issues and also the existence of other activities. Adjacent facilities such as cafes and restaurants are for holding personal meetings and gathering of people.

The Zandiyeh complex of Shiraz, despite its services, facilities and attractions, has functioned as a successful space and has high sociability.

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.

The method of the works of these sages when compared, it may be said that one of the most important epistemological topics of the illuminative philosophy is the emphasis on the discussion of knowledge in presence and intuition. He considers the knowledge in presence to be infallible and true knowledge, but he considers the acquired knowledge to be a pure mental imagination which has no benefit from the  reality; Rather, what it has is only a form and an image of an object in the mind with external reality; of course, in the discussion of truth and falsehood, it agrees with the "theory of conformity" and in the discussion of the value of knowledge, it is "fundamentalist". Unlike Sheikh Ishraq, Allameh believes in a purely rational way that first; The origin of all knowledge and perceptions, even axioms, is  senses and sensual perceptions, and the abstraction of axioms from sensory concepts is unimpeded; He also attributes the formation of self-evident intelligences to another activity of the mind, which is the abstraction and derivation of philosophical second intelligences; Acquired knowledge is a rational derivation obtained from a known  in presence to which the intellect has inevitably admitted, and it is the known in presence of an imaginal and rational being which comes to the present of knower with its external existence, and this is the basis for Allameh to enter Discussion of knowledge in presence. Allameh, like Suhrawardi, believes in the "theory of conformity" and "foundationalism".

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.

AbstractRelying on Fusus al-Hakam, this research deals with the sacred and present, connective and intuitive behavior in the esoteric perceptions and Ibn Arabi's mystical and heart experiences in the application of acquired and present knowledge. In addition, mystical ideas, the originality of grace and attraction to deliberation and effort, liberation from sensory affairs and material interests are presented as a dogmatic and sure way to achieve the true desirable in the view of this precious mystic.Ibn Arabi considers what is a necessary science that is the result of discovery and believes that this science is never subject to doubt, but at the same time it does not violate the path of reason as long as it maintains its limit, and all they say is that The only means of knowing is the "divine definition."According to Ibn Arabi, intellect and superficial knowledge strive within the limits of mental forms and its goal is to achieve perception, but the goal of enlightened science; It is the opening of the eye of insight and perception of the kingdom of the universe and the understanding of truths and the attainment of truth, the true source of which is the inner soul, soul and heart of the perfect man.Keywords: Ibn Arabi, acquired knowledge and presence, esoteric understanding, originality of discovery and intuition

Behavioral settings, as areas of urban life, can play an important role in the civic life experience of specific user groups, including women. This study seeks to investigate the factors and components affecting the presence of women with an emphasis on "environmental perception" in behavioral settings. The present research is of applied type and its research method is descriptive-analytical. After formulating the theoretical framework with the help of reviewing previous research, the results have been tested using the "quantitative survey" method and with the help of a questionnaire and using the Likert spectrum. A case study is the Goldasht Ma'ali Abad neighborhood, and in order to survey the status of women's presence in the neighborhood's behavioral settings and the factors influencing it, 376 questionnaires were distributed and collected among women present in the neighborhood spaces. Data were analyzed in SPSS software environment using Friedman tests, correlation and regression. The findings show that the desirability of the behavioral base and the optimal perception of the urban environment have a significant effect on the presence of women in the urban space and there is a significant correlation between the desirability of the behavioral settings and the perception of the environment with strong intensity.

 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.