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

Hussein Manzavi knows the secret of human life and death in love. He believed that without love, no one could interpret the story of life. He believes in the afterlife and considers martyrdom the best death. This article seeks to answer the question of whether the isolated poems show his gaze more on death or life. Also, the method of this research is descriptive-analytical and the findings of this research show the isolated view that is more focused on life and love, but at the same time, death is considered as a chapter of life and is beautiful and glorious. Is. As a result, his work shows that the belief in death increases the possibility of productivity in life and contributes to happiness in life.Research questions:- What is life and what is the definition of death?- What are the phenomena of death in the life and works of poets?Research - A study of what and why life and attention to death and death thinking in the poetry of contemporary poets.- Research on the cause and context of the phenomenon of death thinking in the poetry of poets, including contemporary poets

Home has always been the most fundamental factor of the spatiality, residence, and dwelling of humankind. The phenomenology of “home” addresses the understanding of home and its related concepts and emphasizes the life-giving aspect of living at home. Beyond its formal and functional appearance, a home entails a variety of multi-dimensional qualities that cannot be grasped merely by scientific methods based on observation, measurement, and comparison. This study seeks to find the components of the phenomenology of living in Iranian houses. The main objective is to explain the role of the qualitative components of space in the phenomenological aspect of life along with space syntax based on human movement and behavior at home.

This research falls within the category of interpretative phenomenological research. The description and analysis of data in the strategic field of logical reasoning were performed through both qualitative and quantitative methods as well as space syntax. The techniques used in the data collection phase include reading textual and visual data, visiting the houses under investigation, and interviewing the residents regarding their lived experiences. Several historical and contemporary houses in Hamedan were selected through purposive sampling.

The results indicate that home, which is a suitable structure for the manifestation of phenomenological aspects of life, can be associated with features such as privacy, symbolization of self and the world, centrality, interior-exterior space, coherence, security and peace, comfort, love and emotions, holiness and eternity, intimacy, customization, and human identity. These features can in turn be associated with space syntax components, including interconnection, centrality, discrimination index, depth, legibility index, and entropy.

Understanding the meaning of the structure of living and dwelling can be examined within a gestalt system. The qualitative meaning-making criteria of a house are interwoven with the residents and inseparable from them. This union and integration arise from a spatial configuration that was examined using space syntax. The findings of this study can be used by researchers and designers to design residential spaces with the help of phenomenological conceptions of life as well as space syntax and to examine the various aspects of biological space and its relation to human acts along with its effect on spatial configuration.

The intellectual foundations and personality of people are shaped by their upbringing and education during childhood and adolescence. If a person’s cognitive abilities are properly introduced to the concepts of exploration, discovery, and learning during childhood, it will manifest in their intellectual growth and maturity in the future. “Storytelling” has long been welcomed as a suitable tool to convey the philosophical and fundamental concepts of life to the pure and untainted minds of children. Folk stories or native-local legends that are generally passed down orally from parents to children imply the awareness of our ancestors about the effectiveness of storytelling tools. Folk stories accompanied by performances, making dolls, and poetry reading to increase the appeal of stories play an undeniable role in better conveying concepts to children. Also, these stories increase the intimacy between parents and children.This research studies the folk story “Geishe”, which has been stated for many years by the residents of Abkenar village (in Gilan province) for children. In this tale, a girl has to cross a wetland with a boat to reach her lover’s (or husband’s) village for her wedding celebration. While passing through the wetland, the weather changes and a storm causes the girl and her companions to drown. After the death of the girl, the residents of Abkenar village called the wetland «Siah Geishe». In the local language, Geishe means the bride, and Siah means black. The women of the village would then recount this event to their children every year in the form of a story. In this manner, the intangible cultural heritage has been preserved for numerous years. At the end of the story, they make dolls with black and white faces (a symbol of sadness and happiness in life) and give them as gifts to their children. A doll as a gift makes this sad story bearable for children. So they can think carefully about the concepts of life and death hidden in this story.The purpose of this research is to preserve the intangible cultural heritage and answer the following questions: (1) What is the main reason for telling the story of Gisheh to children in Abkenar village? (2) What is the permanence secret of this story with an age of more than 200 years? The research has been conducted using a comparative method between the elements of this native story with existential concerns in the existential psychotherapy school. The story’s narration method was obtained through face-to-face interviews with the elders of Abkenar village.In addition, this research evaluates the concepts hidden (human desires, the meaning of life, and moral values) in the story of Geishe. At first, the concerns in the story, such as the death of Geishe, interpersonal loneliness, responsibility against Geishe’s death, and folk emptiness have been identified. These concerns are then compared with four existential concerns (death, existential loneliness, freedom, and the meaning of life) in existential philosophy. The results show that these concerns have been included in this story directly and indirectly. Finally, a comparative evaluation has been done between the approaches proposed by the famous psychotherapist of existentialist psychology, Irvin Yalom, and the approaches chosen by the residents of Abkenar village. The most important approaches of village residents against this event are (i) Positive rippling, (ii) Repression and Symbolization, (iii) Collective mourning, and (iv) Endurance and patience. It was found that Geishe’s folk story has offered valuable approaches to confront humans with existential concerns in the universe. These approaches are according to the approaches proposed by Irvin Yalom, which imply the knowledge and awareness of our ancestors about human existence.

As a historical cemetery Zahir-od-Dowle is a resting place of influential persons on contemporary history and culture of this country. The ontological structure, makes this place to gather a world together, where people are can step in and experience things through a deep relation with them. It can be interpreted as an aesthetic experience of reality. Such an experience is an integrated field of world of place and world of gathered people-in-place holding them together spatially and temporally. World of each place is experienced through and based on ontological structure, and nature of direction, movement and numbers. Aspects in which, place in its turn, emplaces human within a relational structure that influences his/her thoughts and feelings.

This research is an effort to set these two elements of experiences next to each other and in a meaningful relationship. In other words purpose is phenomenological view on a place like cemetery that is shaped based on synergistic relationality. Synergistic relationality not only refers to relationship between mortals and place but it also includes links between mortals and the others who are placed toward death in future. It reminds us our belonging to the place on one hand and on others on the other.Through an approach of ontology, this research belongs to phenomenological paradigm that grounds in historic-interpretative guidelines. Totally, this study can be divided into two main parts of "description part" and "Interpretation part". On one side, description part assumes a phenomenological interpretation of world of place. On the other side and in the Interpretation section world of place has been qualitatively analyzed. Based on foundational hypothesis, this research is influenced by phenomenological reduction in a way to refer existings to their existential aspects. This fact causes lack of hypothesis here.

The process of data gathering is based on technical ways of "reading", "observation" and "asking questions". Research accomplishments well imply that both place-world and people-world contribute to ontological experience of historical cemeteries. In this sense, existential structure of place have all the potential to direct human being to its ontological position. Such situations indicate in the best way that people are different but it does not mean that they are contrary to one another. Though reality is of multiple faces, it is one in essence. This oneness is rooted in tradition. Living through such a tradition makes everyone to belong to the other. Such a living also reveals the essence of things and their links to their origin.Just in a place where a triadic structure (consisting of historical, environmental and existential structures) is gathered together, human can experience a dyadic tension between the earth and the sky. Here a journey is arisen by dwelling. Here imagination, thoughts and emotions interact and are influenced by things (lost things as well as things at-hand). As a result of this process, the event of life happens and an ontological experience is formed in place. An experience during which dwelling in deepest "peace" attains its true meaning in concepts of coming together, meeting and acceptance.

In this paper, we examine the characteristics of epic death in Ferdowsi's Shahnameh. Ferdowsi's Shahnameh is a work full of deep and twisted mysteries, the mysteries that have always driven human thought and laid the foundation for thinking in human psyche. One of these complex and confidential passwords for Ferdowsi is the secret of death, and what is the way of death. In the study of epic death indices in this research, five important indicators of "Powerfulness, Family Fatigue, Name and Fame, Injury and Fraud" were analyzed. The results showed that the angel of death has full presence in all Shahnameh. The whole of Shahnameh is nothing but a struggle between death and life, the heavens and the earth, the deceit and determination and the arbitrariness. Of course, in all the stories of Shahnameh, it is death that overcomes life, and the tactic always fails to appreciate. This is an incredible process that has a great presence throughout Shahnameh, a fact that is adapted to the reality of the world and human life. In the Shahnameh, Ferdowsi describes the world with various concepts such as "gates", "time", "old days", "time", "dhar", "time round", "long wheel".

Collective space as one of the building blocks in shaping urban spaces has always played an effective role in creating an ideal city and the formation of spaces in the body of cities for human interaction has always been one of human needs since the beginning of mankind. . An external look at the history of Shiism shows the existence of different periods with many ups and downs in this school. At some points in history, Shiism has been in decline and pressure, and some periods are considered the peak of Shiism. Naturally, the existence of Shiite governments has played an undeniable role in the culmination of the Shiite religion that the growth and scientific and social excellence of the Shiite religion in some periods has been the result of the existence of powerful Shiite governments. The emergence of the Buwayhids and their rise to power in the Islamic world can be considered as one of the peak periods of Shiism in life and the creation of collective and urban spaces. This research has been written in a historical-analytical method with the aim of examining the evolution of life in the era of Al-Buwayh and how to create collective and urban spaces of Iranians at that time.

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.

With the expansion of machine life and increasing traffic in cities and roads, in contrast to the economic and welfare process due to the expansion of communications and the speed of movement of goods and passengers, unfortunately, the number and severity of vehicle accidents increased. The loss of life and property caused by these accidents, in addition to imposing a heavy burden on the economy of human societies, the injuries of traffic accidents have also created a major problem for public health and development. In this research, the implementation of transportation safety based on safety enhancement strategies with the aim of leave to road death has been investigated. This research has been done by referring to libraries, articles, scientific and authoritative descriptive descriptors. This article acknowledged that for transportation safety, the principles of recognizing the background of road safety management system, its philosophy and mission, formulating a strategy and road safety regulations, safety planning, organizing and managing the system for execution and operations, reviewing corrective actions, reviewing management Used to reduce mortality.

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

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.

If any systematic change or conversion towards perfection in the form of a thing be named as “a sub-movement” of a complex of sub-movements known in the process-based system of a thing’s evolutional movement in its earthly existence, then, in accordance to the basic principle of a thing’s eternal intellectual essence and to the unchangeable, everlasting divine laws of the perfection-bound process of creation, these constant formal conversions (in whole) are led in the rightful, unified movement of elements in reaching the ultimate goal (which is the best and most complete form of each thing, in harmony with the divine knowledge-based attributes). These continual (systematic and process-based) conversions of form (even though in answer to the consecutive conversions of mutual needs of things in the world), give artists and architects of any time a golden opportunity to take a new step in the way of “the live, process-based, and developing path of a given thing, with the goal of reaching harmony with the absolute Perfection” (which is but “sairurah ila Allah”, or becoming toward Allah). This paper is aimed at highlighting this forgotten truth of the Qur’anic saying, and one of the most effective solutions that could gradually and slowly (but certainly) solve the problem of identity and Islamic affinity in architecture, is to re-explore “the natural/divine path of maturing,” realized by “the reflective, knowledge-based experience”. The main goal of this paper is to present a comprehensive discussion of this truly magnificent meaning. A reflective, knowledge- based experience is the key to the nourishment of compassion inside the living, intelligent womb connected to the knowledge-based forgiveness and mercifulness (inside the earth and the natural world) for the maturing of human mind and soul. In fact, the converting geometry of the physical form of a work of art (despite its fixed essential meaning and unchangeable intellectual organization), is an “opportunity” or “path” that the Compassionate Nourisher (Allah) has prepared for maturing, and step-by-step growth of human mind and soul. Therefore, losing the opportunity of life, work and knowledge-based experiences in this world equals to the departure of soul and wisdom from the merciful, nourishing womb, which in consequence, results in dissection from the ever-flowing, nurturing stream of knowledge and wisdom, and in conclusion, hinders one from traveling on the natural path of growth and maturity.

The Expansion of urbanization needs along with the comprehensive development, is followed by purposes, such as the needs for citizens' satisfaction with their habitat and leisure time, optimal use of natural and cultural heritage, economic development and livelihood of citizens, social development and the expansion of knowledge in the city, cultural development and generalization of good traditions, fostering the great people (scientists and philosopher), In other word generally improving the quality of urban life and taking steps to the uplift of the city and citizens became more than ever necessary. The theory of "City of sublimity” which aims to develop the material and spiritual aspects of life in the city, has been provided. This theory seeks to determine the status and sublimity of the citizens and city based on the comprehensive development environment and the physical, economic, social and cultural in the city on an ongoing basis, in order to achieve maximum participation of citizens respond to moral and material needs of society (directly and indirectly). The theory "City of Sublimity" aimed at exalting the citizens and the city and on the basis of the principle of more efficient in urban system and social justice or equality is presented. In this theory, the basic topics such as "environmental development" with the aim of sustainable development to achieve the citizen satisfaction of the habitat, their happiness and vitality of the city, "economic development" for the purpose of economic growth and earn their livelihood, "social development" of the city with the aim of expanding knowledge of the city, "cultural development" in order to restore the good customs and traditions have been followed. And comprehensive development of the city in terms of environmental, economic, social and cultural will result the presence of the great people (Philosopher and scientists) in the city that on one hand, field of interaction and taking advantages of their ideas and knowledge is provided and on the other hand, they themselves will afford the field of comprehensive and sustainable development in the city and thus lead to more sublimation of city and citizens. The "eminence demand" from home to go roving, travel, and five benefits of travel: "happiness" and "livelihood", "knowledge" and "manners" and associate with "The Great" are such factors that cause cities to compete with each other. Helical or spiral graph indicates that the development of city is continuously. City of Sublimity as a helical or spiral form will grow and enhance over time. The way of motion of lines in spiral form indicates the development and growth, and the most appropriate form to chart the evolution of the City of Sublimity which aims to develop and upgrade prominently, is distinguished. It seems that the sublimity of the city and citizens is achievable during the time with the preparation and implementation of structural-strategic projects for cities, so, to create a transformation of the urban system in all fields, includes of laws and regulations, the structure and content of the development projects of the city is necessary more than ever.

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.

In this paper, the Iranian Spiritual Cinema has been analyzed from two approaches, the general and major ones that critics take to study this cinema. The first approach has been described through ‘orientalism’ and the second one as ‘nativism’. Orientalism is a critical discourse which describes the Iranian Spiritual Cinema as an ideological commodity for the western gaze. From this approach, this kind of cinema represents the East, as a whole, and the eastern culture toward the politics of western dominated cultural discourse. In this dominant discourse the eastern culture is described as the opposite point of the western one. According to critics, it is not only the matter of cultural difference, but also it produces some kind of hierarchical system between the East and the West, which leads to stabilization of the dominant western culture and the marginal eastern culture. Therefore, this critical point of view considers the movies of this cinema as the objects of reproduction of the hierarchical cultural difference. In the other hand, nativism is a way that the nations or some groups of people, determinate their own identity through it. In the beginning of nativism, it was some kind of responding to the colonialism, so that the colonized nations could have their own independent identities which have not been dictated by the colonizers. This kind of identification also has been used by black Africans as a reaction against racism. But nativism, in general, is a method of identification for any culture or community which has been ignored by the dominant powers. Thus, the nativists argue that the Iranian Spiritual Cinema, just like any other aspects of Iranian culture, is a politic for emphasizing their own specific cultural identity instead of the dominant western culture. Both of these approaches have their theoretical origins in the postcolonial studies. So the framework of this paper is the postcolonial theories, focusing on Edward Saeed’s definition of orientalism and Frantz Fanon’s description of nativism. With considering both orientalism and nativism as two discourses, the main question of this research is about the discursive operation of these discourses, on the Iranian Spiritual Cinema. Three famous spiritual movies, which have been awarded in both Iranian and western film festivals, have been chosen to be the case studies of this research. These are: The Color of Paradise by Majid Majidi; Life and Nothing More by Abbas Kiarostamio; and So Close So Far by Reza Mirkarimi have been analyzed from both of these two approaches- the supportive one as nativism and the other one as an orientalistic criticism. At the conclusion, the article argues that orientalism and nativism, which are from two different discursive contexts, have a same discursive function which is reproducing and reconstructing the concept of ‘cultural difference’ between East and West. In fact both of these discourses operate through producing the binary of West/East or western /eastern culture; so they both just reproduce the subject of cultural difference.