جستجوی مقالات مرتبط با کلیدواژه "سیالیت" در نشریات گروه "هنر و معماری"

Village and city are the only official categories in the classification of human social life. This division includes the period when early humans stopped wandering and living in caves and settled down. The name of this period has been given as the agricultural revolution, which is based on settling and living in a fixed place. Since then, the stability of the place of residence has been recognized as the essence of human and societal growth, and its product has been named civilization. Civilization means the achievements of the Madinah, referring to the array of manners that the urban man adopted by dividing work and having more spare time to foster his culture and relationships. Given that compared to villages, customs were higher in the cities, the term civilization was selected to reflect supposedly the product of his urbanization. Comparatively, the village connoted a kind of backwardness and lack of development, which was documented by his place of residence. In naming, any manners originating from the city are superior to rural manners and customs because they reflect a higher level of knowledge and mastery over nature. Neither the divider nor the essence of division in this naming can be said to echo integrity but is the locus of occurrence. As the application of civilization to every movement of urban dwellers is against common sense and general human understanding, its accuracy makes it clear how important "place" is in the classification of human understanding of perfection and transcendence. So instead of providing a single spiritual criterion to explain perfection, he used an index that leads to a material criterion (city or village). In this approach, every act arising from urban life is a sign of superiority and a manifestation of civilization, even if it is not in line with rational and moral standards. In contrast to this naming, the Qur'an's approach is to separate the village and the Medina, which, instead of depending on the population or the type of production, has defined the characteristics of integrity as a criterion for the separation. "In the Qur'an, the word Medina has been used 14 times and village 60 times... In the Qur'anic terminology, all settlements on earth have been identified with the sign of a village, unless they are compatible with special criteria... The criteria of the Qur'an in identifying a city include the cultural competence of individuals and the presence and residence of a prophet from God's prophets" (Rehbari, 2008).In the logic of the Qur'an, a place is addressed with the two titles of village and Medina at two different times. When the event violates human development and integrity standards, the name of the village is used, and when there is a perfect event in that mentioned place, the name of Medina is used. Therefore, the Qur'anic division in the classification of the place of human life is not based on the location or the size of the place, which is based on its moral status. This implicit conclusion can be arrived that two different addresses to the same place for two different actions prove that the "place" is spiritual and, in today's interpretation, is a "place." The way today's knowledge recognizes the place and landscape as a living, soulful phenomenon that carries the meaning that the observer gains from the simultaneous interpretation and perception of "outside". So far, two opposing logics have been proposed to describe the terms city and village: first, the size and type of economy, and second, the action of the community living in. Although this discussion is per se attractive and important, limiting the place of human social life to the village and the city means neglecting an important and common group in Iran and many other lands. The result of this mistake is adopting plans and taking actions that are against the natural, human, and national rights of its inhabitants. Moreover, in the contemporary period of Iran and from the time of Reza Khan onwards, such a mistake has been repeated under the name Takht Qapu, or nomad settlement.Nomadic life is the third type of human social life, which, unlike the city and the village, is not only dependent on living together, but the condition for its realization is the fluidity of the "place" of the life of this society. Nomads have based their way of living and production on the dairy production economy rather than agriculture, which is dependent on land and its forced results requiring settlement and production dependent on a fixed place. They have set up their social system based on migration, benefitted from wide and dynamic pastures in the territory, and made a living by producing dairy, meat, textiles, and handicrafts. They have organized their social relations by defining the tribal and clan systems as described in various studies, and they have built a great civilization based on two specific social and livelihood systems, whose immaterial manifestations outweigh their material aspects. The traits of chivalry, freedom, chivalry, naturalism, patriotism, and many other social and moral traits are present in nomadic society. With this description, due to the occurrence of such mistakes in the classification of human habitations into cities and villages and the neglect of nomadic places, a large group of Iranian society has been eliminated. The calamities that have been imposed on this society under the title of development but caused by power-oriented motives or ignorance have caused great human and natural losses. The increasing unemployment and poverty in the nomadic areas of the country, which has led to the appearance of a strange figure of 20 thousand people awaiting death sentences for drug trafficking in Delfan city (Ebrahimi, 2023), is the result of these policies. For a nation that has established a nomadic civilization for thousands of years and lives in a positive interaction with its natural and human environment, the burden of monotony and customs that it does not know has no meaning other than the destruction of its existence and civilization. The way to improve the lives of nomads is to recognize their civilization and address their needs with regard to their living conditions. The nomads are the people of the place who have experienced and know the place to its vast extent, and unlike the nomads, they have a deeper understanding of the land and the place. What is the desire of man today?

The accurate and conscious performance, as desired by the music community, has always been one of the major concerns of the players engaged in the scientific and academic acquisition of this field. To achieve this, the assessment and valuation of music performances by the professors and professionals can be noted as the most important academic means in order to distinguish between accurate and inaccurate performance in line with providing patterns and training the players. However, is it possible to assess music in a quantitative manner followed by marking its performance? If positive, based on which criteria and standard? Composing music and translating it into text, or in general, scores and revising and performing it depend on factors which are less adaptable to the current scientific-academic approaches of the date. In addition to the impact by the music that has constants and variables --just like a living phenomenon-- we have the player, the composer and the audience on the other hand, each with their intellectual and physical complications that can affect the valuation of music performance at different levels.

One of the important ways based on which dramatic discourses put semantic uncertainty at the top of their agenda is passing from a positive situation towards a negative situation. In this case, a discourses progresses towards a non-discourse. Non-discourse can provide a context for fluidity of the form-content relationship. In some cases, this fluidity can be created in a concrete and objective manner in the discourse, and in other cases, this objectivity is attenuated and reinforced from time to time. How, given the meaning deficiency, reduced cognitive aspect, negation of its existence system, linguistic insecurity, and increased tension process in a discourse context, can discourses become a place for discourse challenge, and as a result, a place for passing from a stable discourse situation towards an unstable discourse situation? In fact, discourse fluidity, is not only among the factors which attenuate the function of stable discourse, but also, by injection of negative situations, it would direct a discourse into a non-discourse. Relaying on play including Oleanna, the main objective of the present research is to demonstrate how a positive discourse moves towards a negative discourse, and eventually ends in a non-discourse. Undoubtedly, due to the fact that play discourses can find a way to a scene and can be performed, they are appropriate examples to investigate the conditions for discourse development and transition to a non-discourse aspect of the relationship.

In the modern art of Iran, painting discourse and poetry discourse (in spite of the ancient artistic tradition) are independent from each other. Nevertheless, poetry and painting sometimes join together; for instance, in the connection between the poetry of Nima Yushij and the painting of Bahman Mohasses. The aim of this paper is to study this connection and also find out the hidden common experience in the works of these two artists. Moreover, via exploring the meaning of “shore” in their works, the roots of the two artists’ experience of modernity is also investigated.The method used in this study is comparative which is based on comparing the discourses of poetry and painting and analyzing the literary themes employed in them.This research aims to show that shore is considered as a deeply lived experience originated from the environment of the two artists which is represented in two different media. The analysis of such representation shows how objective and subjective experiences are conformed to each other. Moreover, “shore” is construed as a metaphor bearing with itself the meaning of modern matter in two aspects. First, fluidity as a metaphor of modern life is displayed in the image of shore and sea in the works of Nima Yushij and Bahman Mohasses. Second, the coastline as a border between sea and land, water and soil, and fluid and solid is a rebellion against dualist certainty.

Studying the dialogue properties in Rigveda and Avesta indicates a type of dialogue called “philosophical dialogue” that is the synonym of “nonviolence”. According to the author, the initial root of forming the dramatic dialogue is based on philosophical dialogue, i.e. a type of fluidity and flow of meaning between two sides of the relation and by such relation it will be made a new concept. Thus, fluid space of dialogue conduces to multiple tons, and efforts to perceive the others will produce a new landscape in dialogue that displaces mind with power. In this style, using mutual question and answer, the subject is converted to word and dialogue is formed. In this process, a kind of active comprehension is appeared that is not based on initial agreement, but it is the result of mixture of different conceptions and is converted to understanding and causes speech improvement and mutual confirmation. Such duality of relation and stating the visions results in sharing for information making forming the basis of dramatic dialogue. In philosophical dialogue, conversational political space result in making multiple voices and attempting for finding another perception has made new perspective in the conversation and there will be appeared a type of concept resulted from mix of different insights. In Avesta, there is less new perspective and sense making and comparing with fluid boundaries of Rigveda, it has determined and absolute boundaries. The reason for the selection of this topic is to introduce another concept and dimension of dialogue and to emphasize the importance of the concept of dialogue in an era in which human being has noticed the power of communication and is trying to establish a better communication with his environment and familiarity with other insights. Modern human being has come to the conclusion that better communication will not be possible unless geographical and racial borders fade into insignificance. Developing and creating common meaning, paying attention to others’ views, coincidence of views, suspending meanings and thoughts, and discourse instead of exerting power are the concepts that we will try to find their roots in Rig Veda’s and Avesta’s songs. In Avesta’s, we encounter conversation. A new style will not be created in this style and semantics will not occur. Avesta’s language is a strategic and ideology-maker one, and is concluded from monologue system, namely a distinguishable system between friend and enemy, which has exact and definite borders despite of fluid borders of Rig Veda. Here, two songs of Yasneh-hat 29 Gahan and Tiryasht from Avesta’s; songs 183, from tenth Mandala; songs 125 and 165 from first Mandala of Rig Veda are studied. This study proves that while there is little capability in Avesta’s for dramatic dialogue, but philosophical dialogue is impossible in it, and this is while Rig Veda has philosophical dialogue capability plus dramatic dialogue. In fact, roots of formation of modern dialogue should be searched in Rig Veda. In this study we follow up the roots of formation of modern conversation and dramatic dialogue based on philosophical dialogue.