جستجوی مقالات مرتبط با کلیدواژه « حیات » در نشریات گروه « هنر و معماری »

Life is one of the valid categories in architecture. In spite, the fact that some experts in the contemporary period have paid attention to the issue of life and the effective components in its formation as a special quality, but in architecture of this period, one rarely sees the presence of vital components in the constructions. This is despite the fact that in the architecture of the pre-modern periods, these features can be received so that it creates a level of quality. In the architecture of the pre-modern period the house has more value among the buildings built. In these houses, the courtyard is one of the important spaces as the focal attention and through this the dignity of all the house spaces originates from it. Therefore, the main research problem is that; What are the vital quality components in Qajar architecture of Yazd? In order to approach a level of physical and mental life in the houses of the contemporary period, knowing the components and the possibility of their application is the main goal of this article. Qualitative research method is among the methods that provide the possibility of obtaining reliable results in this research. Therefore, based on the foundation data method and field research, we will introduce extractive components. For this purpose, by selecting examples of houses of the Qajar period in Yazd, which seem to have this quality, an attempt has been made to identify the components that create or strengthen vitality in architecture. The research results indicate that the evaluated components, in addition to having diversity, also follow a semantic level, so that these levels are closely related to the territorial talents and knowledge skills and architect vision. Also, the components explained by some architectural theorists, including Alexander, can be proven in the architecture of Qajar period houses in Yazd and have relative validity.

The universe is made up of living and non-living beings. Based on its capacity, each of them has a level of life. Human creations, because of the change or stability in the conditions of matter, make it possible discover or create and have the ability to create levels of life. The builders’ attempt to create works and structures which is somewhat close to these characteristics. Characteristics in which the sense of vitality, kindness and other qualitative components are strengthened. Therefore, the research emerges to ask such questions; which classification can be considered in relation to the levels of life in constructions? How has the spatial quality of traditional houses in Yazd achieved success with the presence of life components? The present article seeks to present or propose the concept of life classification in structures in which more properly is expressed the values and characteristics related to the life of structures. Therefore, it seems that this feature is more recognizable in traditional cities. In order to understand it precisely with reference to the historical texture of Yazd city, the patterns of the central courtyard houses, sunken garden and garden house are selected and classified. The research is based on analytical and descriptive method along with documentary and field data collection. Also, in a precise framework, all datas are collected and analyzed based on the principle of induction, and summarized the document. The result shows that, in the traditional houses of Yazd, six general systems related to the category of life can be identified. Life as an empirical thing exists in all beings. It looks like metaphorical, energical, biological, and Spiritual aspects. Finally life as an inspiring idea forms the structure of the research.

Living in the central plains of Iran, which is mostly composed of dried deserts with high summer heat during the last millennium, lacks the common reasons for habitation. The water shortage and harsh climate has no attraction for people, whose life depend on land. However, there are large cities such as ‘Yazd’, ‘Kashan’, ‘Semnan’, ‘Dameghan’, ‘Birjand’, ‘Zabol’, ‘Bam’ and ‘Kerman’ which have been established around the central deserts of Iran, with hundreds of smaller cities and many dependent villages around them. Some of these villages, which were built on historical roads for security and commercial reasons, became more populated over time and within the last millennium, when the region›s climate started to dry up. However, the people’ lives in the past, which was much more dependent on nature than today, had no obstacles to migrating and settle down in other pleasant climate areas. The people of these areas were exploiting skills to adapt to the climate change and sustain their lives, that gradually became the main element of their life landscape; In this case, ‘Qanat’ might be the most significant of them. The history of ‘Qanat’/’Kariz’ is attributed to the Persian mythology; it applies a technique for transferring the groundwater to the surface without the use of energy. A sloping underground channel, ‘Kooreh’, are excavated in the basement between the Qanat and the water reservoir, through which water flows outward due to the gentle slope of ‘Kooreh’. The lower slope of it relative to the ground, at their connection point, creates the origin of Qanat. The lack of running water in dry climate gives great importance to Qanat presence in a community; All the life’s aspect of the around villages and the cities are then dependent on it. Therefore, those jobs related to Qanats, such as ‘Moqani’ (Qanat diggers) and ‘Mirab’ (chief water distributor), get benefit of high social status. The protection of water and the Qanat pathway are subjected to the ethical rules that based on them polluting or damaging the water will be considered as an immorality act. The other Qanat ‘s amenities such as standing light located at its origin (portal) and the presence of branched ponds for washing use are among those things will be usually donated by benefactors. The names are associated with Qanat, the ‘Moqanizadeh’ and ‘Qanavati’, are given to the related professions which are representing social dignity. The culture of constructing Qanat, is the symbol of ‘righteous deeds’ and the ‘remnants of righteousness’ that is common among the rich people and the rulers. All these traditions and cultures arising from Qanat indicate the existence of a «concept set» related to the Qanat in the minds of Iranian people who used to be the desert inhabitants. The «concept» of the Qanat, similar to its reservoir, is full of implications that have emerged over the centuries in connection with its function and vital role in the lives of the central inhabitants of the ‘Land of Iran’; Each of these meanings is mirrored in the external environment that today is considered as its «emergence». The sequence of wells that end to its sloping channel (Kooreh) to vacate the excavated soil during the drilling job and bring the air to the Moqani is among the most major emergence of the complex «concept» of Qanat. There are rings, made of the soil of Kooreh which are poured around the wellhead to prevent the surface water from entering to Qanat and destroying it, and to show a ‘danger sign’ to avoid the others from falling into the well. The portray of Qanat wells is an inseparable element of life concept in the Central Plateau of Iran. An emergent form in the desert that, like a «Trace of Life», tell the story of human’s struggle to survive which has lasted for centuries. The cover photo is one of the works of the late «Georg Gerster», which was photographed from above, on the Qanat of Yazd in 1976. He wrote in the caption of his photo: While I was traveling over Iran, I was thinking that the cultural and natural landscapes of the Persian Land with its salt deserts and heaven gardens were created to be observed from the sky. Its villages with Qanats and underground waterways are a clear example of an architecture without the presence of any architect. This photo represents the harmonious intervention of our predecessors in the heart of an apparently empty desert; however, the ‘Trace of life’ speaks the commotion that lies beneath the earth. This photo has been donated to MANZAR by his honorable generous daughter, Ms. Anya v. Schweinitz-Calonder, who manages the ‘Georg Gerster Air Photography Institute’, following our request to publish the photo; it has been provided to our journal due to his deep interest to Iran. We do highly appreciate their kindness.

Urban planning seeks to improve the quality of life of the city›s residents. The way to achieve this is through recognizing the dimensions of life to the neighborhoods and the factors that influence it. On the other hand, the vitality of the environment is one of the missing circles in urban life. From the perspective of the West, sustainability has three dimensions: social, economic, and environmental. This research identifies the important dimension of semantic as the fourth factor of religious look. Because the perfection of life in the religious view is to reach the life of Tayyibah, and for this purpose, spiritual and spiritual dimensions of life should considered in order to establish human perfection and growth. This is possible if you live in a lively environment and neighborhood. In addition, no attempt has made to present a comprehensive approach to sustainable architecture based on Islamic teachings, which has the depth and comprehensiveness necessary for the functional dimensions of the environment and desirable neighborhoods. Therefore, this study aims to add the semantic dimension to the three dimensions of sustainability, to provide comprehensive model of sustainable architecture compatible with Islamic teachings to live and vitality of the neighborhoods. The method of this research is the combination method (quantitative and qualitative). Library studies have used to extract dimensions of sustainable living. In the next step, with a survey of experts and architects and urban planners, the significance of the model criteria has been determined, leading to a researcher-made questionnaire. Finally, the collected data analyzed through descriptive statistics. In this research, to identify the dimensions and characteristics of the Islamic area, the original Islamic texts (Quran and the traditions of the Imams (AS)) have investigated. The findings show that among the four dimensions of sustainability, social dimension in neighborhoods has the most importance in the vitality and living of the neighborhood. After that, the semantic dimension is most important in the religious space and the Neighborhood. In the third place, the environmental dimension in the neighborhood and the educational environment and at the last turn of the economic dimension in the neighborhood and the commercial space is contributing to the vitality of the neighborhood. At the end, Sustainable life strategies are given the priorities in the neighborhood design to create a neighborhood consistent with the Islamic worldview is developed

Man is considered as a successor to God Almighty on the earth in Islamic teachings. Therefore, man as the Divine Caliph should seek to manifest those qualities that lead to an environment conducive to human life and the development of the earth. When encountering phenomena and his own actions, he must observe some principles, the most important of which such as the observance of justice can be inferred from the nature (as the divine creation). To understand the fundamental of a school of thought that fosters the protection of the nature and natural elements as a strong culture and belief in a given society, one needs to take into account the origins of such a school. When encountering the nature and natural components, the Iranian culture uses the Holy Quran as one of the most important sources whose teaching and doctrines form and direct the Iranian culture.
Addressing the components of natural identity affecting architecture and as emphasized in Quranic verses and traditions, this paper explores natural elements as the main variables of “life” and their role in the Islamic-Iranian residential architecture especially “yards”. In current study, residential architecture of Shiraz is like link in the chain that links two introspective and extrovert architecture in central points and other points of Iran.
In total, Shiraz residential architecture and its houses has been dedicated this city. In general, it can be said that one of the richest examples of residential culture of Iranian architecture is in Shiraz traditional houses.
The historical houses constructed in Zand, Qajar and Pahlavi eras were used as the sample under study. In addition, some solutions were provided for the current period so that thinkers can be able to take into account the pure Islamic life. Selective houses include Mohtasham house, Kazamzadeh house and Akbari house from Zand era, Forough-al-molk house, Manteghi-nejhad house and Atrvash house from Qajar era. Also, Shapouri house, Mohandesi house and Rashali house from Pahlavi era have been studies as other samples.
The main questions: Are there any climate elements in Shiraz residential architecture of zand, Qajar and Pahlani eras?
How climate elements have been effective on identity of architectural form in each period?
So, in this article climatic components and elements effective in Iranian traditional architecture have been studied. These components include wind, sunlight, humidity and plants and some climatic components such as balcony, central courtyard, windows area, height difference between building and courtyard. These parameters have been analyzed in samples case studies.
Research study: A qualitative research method was used and the data were collected through library sources and documents.
In field studies structure of Shiraz residential architecture has been attention in Zand, Qajar and Pahlavi periods. In sample case studies natural components of identity in architecture have been analyzed as the main parameters.
The results suggest that there is a relationship between verses of the Quran and hadiths and paying attention to “life” and “the issue of residence in the Islamic-Iranian architecture” as manifested in the elements of natural identity in each climate.

Today, for various reasons, providing vitality and freshness and life environment has become the one of the main concerns of urban management system. Providing vitality for environment as legitimate ideals, can be seen at the head of many documents of urban planning, that this reflects the importance of vitality of space as a goal and a means. Since neighborhoods, form the main structure and texture of cities, Everyday life of the people in the neighborhood to significantly scale are understandable and it affects. To seek changes in the conditions and factors affecting urban development in recent times, Residential neighborhoods focused humans have a special place in the formation of cities. The realization of the relationship between man and space beyond the materialistic and based on the qualities and characteristics of human mental space has created. There are many reasons for the formation of such sensory effective in humans, as many obstacles threaten it. The purpose of the manifestation of the name Alhayy in the formation of a semantic pattern in Neighborhood design, Identify factors influencing the increase the vitality of neighborhood, promote absorption the presence of different individuals and groups in these spaces. There is a significant correlation between, levels of human perfection as the creator neighborhood and Levels of neighborhood perfection as physical context desirable to life and human action. Approaching the Neighborhood to the manifestation of the divine names of these two dimensions is important. This research conducted with an Islamic approach. So to identify the dimensions and features of vitality in the neighborhood, the original Islamic texts (Qur'an and Hadith Infallibles (AS)) are studied. Then the reflection of divine names and attributes (particularly name Alhayy) in the field of social life and the neighborhood is investigated. In this way, the semantic pattern can make to create an Islamic neighborhood. It can be say that a lively neighborhood in sustainable architecture from the perspective of Islam, is th neighborhood that is created in connection with the creation verses and Asma’ Elahi, and defined with the characteristics and qualities.
1- In this neighborhood, expression of God through the verses of creation can be achieved from Asma’ Elahi.
2- In this neighborhood human presence, touched through the verses of the creation of perceptions.
3- In this neighborhood "spirit of life in the faith" and its relationship to the verses and Asma’ Elahi, and benefit from science, compassion and guidance will be realized.
This neighborhood, is the space for utilization and perfection and passing space from verses to Asma’ Elahi and creator to become a Khalifa of God. In another degree, neighborhood, neighborhood of interactions, and relationships between phenomena and the emergence of the People in different faces and for the understanding and benefit of human. And is the neighborhood with emotional benefit manifestation of the signs of creation and the elements of nature. On the other hand, speaking of lively neighborhood is speaking of lively neighborhood of promotion and restoration of quality of life for its residents, And therefore is related to all aspects of social life, economic and environmental systems. Sustainability is achieved when urban neighborhoods that components of the neighborhood that fits together and in response to the needs of residents and result the logical relationship between man and environment. The purpose of designing a worthy and lively neighborhood is to enhance the quality of the social, economic, and environmental that realized in context of physical and spiritual needs of residents. Sustainable neighborhoods from Islamic teachings, is balanced settlement that provide healthy, lively and pleasant environments, with comfort to its residents and as much as possible provide biological and social needs of residents, As a result of this balance, residents tend to continue living in it and with leave that have interest to it.

This paper is a philosophical review of aspects of beauty in the Persian Garden. The first part is a general review of aesthetics theories concluding with two notions of beauty. The former is a human-centered view that defines beauty as a sensory pleasure, while the latter view is that of traditional art, which defines the cognition of beauty as a demystifying process applied to nature or to a work of art to achieve a deeper understanding of its quintessential ‘truth’. The second part reviews the principles of beauty in the Persian Garden, namely: order and balance; simplicity; utility; knowledge; dignity and identity; taste; symbolism; dignity; tranquility; truth and virtue. On this basis, the authors argue that the Persian Garden aims at representing the cosmic truth in a limited landscape, the beauty of which is not merely sensory and objective, but rather ontological and spiritual.

According to the standing points & principles of Recognition in Islamic unitary thought، the most important angle from which every subject (such as: theory of Islamic Architecture & Urbanism) is to study، define & analisis، is the angle of reason and wisdom. Achieving the clear، truthful & real knowledge، the Moslem artist، architect and/or urban designer studies the “Malakoot-i Wojood” (the unseen reasonable truth of Being) and all the flowing subjects within it، including the intrinsic truth of the city، through the way of heart (or in other words، from the sight of Godly Reason & Wisdom). Being based upon such a vision، the “clearity”، “readability”، “stability” and “consistency” of theoretical & practical structure of every issue is driven from the inherent clearity، consistency and stability of the used essential wisdom. And، therefore، the “unclearness”، “obscurity”، “doubtfulness” and insecurity in every system (such as: the spatial structure of a city) is the direct result of “ignorance” (or، in other words، the absenteeism of logical thoughts). Being benefited by a reasonable & logical mind، architect & architecture (or urban designer & urbanism) is otomatically protected from any possible doubtfulness and uncertainty، and a kind of consistency، independency and truthful – secure stability is created in the structure of the builded city. The essence of reason (or wisdom) is “Uniqeness”، and the fruitage is unity & oneness، and therefor، there is no way of multiplicity، confliction & contradiction to it.