جستجوی مقالات مرتبط با کلیدواژه « تکون رفتار اخلاقی » در نشریات گروه « هنر و معماری »

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

Moral values and taking into account their extension via the external and internal capacities of art and ar chitecture can serve as a starting point for the devel opment of ethics in human. Modern man’s need for a spiritual basis is particularly pressing due to the cur rent spiritual crisis his existence faces. Ethics can serve as a spiritual element in the genesis of a spiritu al space provided that it strengthens the practical ethics in the users of that space. The incarnation of this requires a framework, and geometry as the body and physical structure in architecture can take in this conceptual content and establish a link between eth ics and architectural space so as to furnish the fun damentals of an ethical behavior. The key question of this research is that how geometry and ethics are linked to generate an ethical behavior in human?The research method is qualitative. The main pur pose was to determine the ways in which ethics is generated in man’s behavioral acts. First, man’s was examined via attempts to identify and describe his behavior before analyzing the origins of human traits to determine the “susceptible areas.” Then these are as were analyzed in the “different stages of the de velopment of moral behavior.” Finally, the potential role of Islamic art and architecture in affecting the “receptive areas” was investigated.The ethic-generating geometry pattern, shaped through ordering the “geometry of areas” in terms of the pattern of ethical behavior formation stages, and the ethic-oriented spatial-geometrical organization ordered as heart geometry, wisdom geometry, and geometry of the five senses, and the repetition of the geometry units and the repetition of the pattern comprise the findings of the research. This organiza tion reflects the order of the formation of architec tural spaces, which will set the scene through leaving permanent impact on his soul (nafs) and its dimen sions for the disposition of the users of the space to ethics as they pass through the latter. A spatio-geometrical instance of the process is found in the architecture of zoorkhaneh (a traditional Iranian gym nasium). The process is incarnated in the form and geometry of the architecture of zoorkhaneh, the space function (the social-human organization within the zoorkhaneh) and the neighborhood architecture (culture).Finally, geometry and ethics in the generation of an ethical behavior meet at the common point of the building ethical behavior are linked at the common effectiveness point of the susceptibility of the three functions of the soul and the impact of geometry on them. In other words, man’s souls has three aspects, and the geometry’s effect of each of these provides a common point for the conjunction of the ethics with the architectural structure. Affected by the order of the stages of practical ethics (the genesis of ethical behavior), this conjunction give rise to ethical disposi tions in the course of formation of the space. And, the ethic-generating geometry, influenced by the se quence of the ethical behavior pattern in the organi zation of the “geometry of the areas,” furnishing an architectural model for spatial-geometric organiza tion.