2024-03-28T17:08:46+04:30 http://bsnt.modares.ac.ir/browse.php?mag_id=656&slc_lang=fa&sid=2
656-10963 2024-03-28 10.1002
Naqshejahan- Basic studies and New Technologies of Architecture and Planning Naqshejahan 2322-4991 2538-2594 1294 2015 5 1 The Role of Traffic in Social Life in Outdoor Residential Spaces mojtaba ansari peiman pilechiha ehsan heidarizadi A broad definition of social life describes activities that require the presents of other individuals in a public sector; such as children playing; running into your neighbors; all kinds of local activities and most commonly passive interactions in which citizens see each other and listen to what they say. Social activities don’t just happen by themselves, as other people need be in the same place, meet each other, pass by or just happen to be in sight of one’s presence in a physical state. Environmental improvements significantly increase the selective interaction rates and accordingly the amount of social activities between people. Public space quality improvements, affects the daily/social interactions of the citizens, and this effect can be witnessed in pedestrian routs or home zone more than anywhere else. Most of our urban routs, from main roads to the local streets and alleys have turned into geometricallyaligned carriageways, all designed under one general structure (two sidewalks on each side and the roadway in the middle); without noticing that every urban space requires to meet a series of expectations being delivered through its urban functionality. Currently urban shapes only reflect the structural arrangements for vehicular accessibility, thus diminishing other aspects of human needs. Therefore social life has become territorial and resident activity has opted to leave the streets and other public spaces and focus more on the inside of homes and private courtyards. The significance of this issue as a historical process lies down within consideration of social life in streets and public spaces, and how their configuration reflects the values and excellence of our society. It seems as if it would be needed to avoid through traffic and crossing traffic to achieve traffic calming measures in residential streets. Also design practices for destination routs should be configured in a way so that access to collector roads becomes as short as possible. In addition, not only current residential streets have become a transportation route for un-local vehicles, but have also become a parking lot for on-street parking due to low parking capacities throughout the city. Thus streets and alleys turn into parking courts resulting in significant loss of space due to vehicle sizes. This space however must be in service for the social requirements of residence, such as children’s playground and rest spots. Traffic management and pedestrian interaction is an important case, studied is various resources. Therefore looking at the backgrounds, an analytic model should be introduced to demonstrate the standards and paradigms that impact the relation between traffic and social life. This model states the effect of four major components being: road hierarchies, parking, traffic management and pedestrian interaction, on the relation between social life in residential layouts and the vehicular traffic. The hierarchal parameter is to define the amount of through traffic and the parking parameter defines the number of vehicles estimated on plot by arranging end and on-site parking space. According to this model, each aspect in traffic management and pedestrian interaction is also assessed by two parameters. The parameters that help evaluate traffic management are Speed and Traffic volume. The pedestrian interaction aspect is evaluable by walk way and narrowing the optical width for drivers. The purpose of this research is to analyze the impact of open-space traffic in residential layouts on social activity levels in those areas. Since records show that the design quality of residential layouts and the satisfaction of the residence is linked to the conditions of the open spaces between the blocks in residential layouts, in this research vehicular traffic has been described as one of the effective factors on environmental standards, which can affect life quality and residence satisfaction. Thus, the main question being “How does traffic affect the social lives of the residence?” In this study the effects of vehicular traffic on the quality and level of social activities in two similar neighborhoods in the same district of Mehregan in Qazvin were evaluate using a survey research method, in which the data is collected through survey questionnaires and analyzed by the Chi-square parametric test. Using this analytic model, the social life should be ratable through aspects such as road hierarchies, parking, traffic management and pedestrian interaction. Each one of these four aspects has been explained through other paradigms. The survey method was used to examine the outcome hypothesis from this analytic model. The samples were selected out of Mehregan urban county in Qazvin. Containing 9neighborhoods, this county was designed and built neighborhood-friendly. Since this complex was designed, built and operated during a close period of time, and planned equally under both social and urban parameters, therefore had the potential to avoid the effect of unwanted variables in the study. Two sites in two different neighborhoods were selected for study, both being statistically very close in terms of number of residence and size. To evaluate each of these subject aspects, multiple questions were set in a filtering style, so that the outcomes of each aspect would quantify the perception of social life in that aspect. In the frequency table, the social life levels have been described as “not at all, low, average, high and very high”. Face validity was applied to weighting the factors, meanwhile multiple distribution of factors due to various reasons, were managed to be avoided. Therefore even and simple distribution of elements has been considered. Results show that meeting social life under the aspect of traffic management in both of the selected samples has a meaningful difference with each other. Those residence who had more activities, had considered the traffic calming and traffic volume of their residency more than other respondents. In the first neighborhood unit, vehicular travel speeds were lower due to various utilized traffic management tools while pedestrian features were considered at higher priority. However the define of social life would be meaningless in both narrowing the vehicular readability and supplying surroundings parking. Results also show that the more through traffic is reduced on site by achieving road hierarchies, the more social activities grow. In the selected neighboring units, the impact of designing local parking lot in both residential complexes seemed to have no significant difference on people’s social life. Since parking for residence in both locations was provided outside, the respondents evaluated the site structure of their residency in terms of the effectiveness of narrowed driving optical width and provision of local parking, as “average”. Therefore the impact of these aspects on social life cannot be measured. What can be concluded overall is that the road hierarchy and traffic management emphasizes on creating potentials for efficient and effective activity in the site. According to results, the level of environmental response in traffic management, in both selected locations demonstrated a meaningful difference. Since residence of the first neighboring unit, had evaluated the traffic calming and traffic volume of their residency better than the other respondents, having considered pedestrian features at higher priority, it could be said that reducing traffic volume and speed by the implementation of traffic management tools and also turning all of negative spaces to pedestrian spaces in the layout, affects and promotes social life. It can be stated overall that traffic management reflects a great impact on social life. However being said that narrowing the optical driving width makes no significant difference in improving social life, thus no comment could be provided on its effects. 2015 3 01 5 16 http://bsnt.modares.ac.ir/article-2-10963-en.pdf
656-8084 2024-03-28 10.1002
Naqshejahan- Basic studies and New Technologies of Architecture and Planning Naqshejahan 2322-4991 2538-2594 1294 2015 5 1 Physical-Functional Components Comprising the Identity of Historical Texture of Iranian-Islamic City Abdolhadi Daneshpour Elham Shiri Historical texture of Islamic city, with its latent physical and cultural value, has high degree of identity; hence, maintaining historical texture is considered as an essential identity for survival of cities. In fact, identity is the response to what is and who is, that identifies individual characteristic results from mental emotions of daily presence and expanded social communication. In other words, identity is a phenomenon which takes place in historical context of community. Over the time, the sense of identity is internalized within individuals, leads their behavior and finally integrates the community. Behavioral unity created at society level seeks for a framework to satisfy the behavioral and mental needs of individual and society. With its specific ideology, Islamic city demands special behavior performable in its specific framework. Modern cities are suffering from identity crises, because of basic changes of the cities without any link to the past. One of the reasons of identity crises in modern cities is inefficacity of historical textures. Inevitably, the changes will happen over the time, hence, continuity along with changes that allows relationship between past and present will balance these changes. This is a qualitative, descriptive-analytical study, reviewing constituent components of historical texture identity of Islamic-Iranian cities in order to deal with identity loss of these textures. The data collection method was based on library and historical documents. Evaluation and study of historical texture structure of Iranian cities indicate that historical textures of cities are treasures of history and culture of the ancients in their identity are influenced by Islamic urbanization identity. However, these textures are considered as documents of history, culture and identity of a nation, therefore, identification of this valuable heritage enables recognition of identity and movement of human. In other words, it can be stated that “old urban textures are creative and dynamic place to find out position of human in the world and his connection with the past, a place for environmental changes and a different view to the life of future and now.” Generally, the main characteristic of physical structure of old Iranian- Islamic city can be summarized in spatial coherence principal: physical organizations of old Iranian cities are based on spatial connection between elements of: 1) downtown, 2) neighborhood center through spaces and connecting elements, 3) main paths, and 4) square. Referring to historical texture of Iranian cities, it is obvious that formation and maintenance of them were based on special principles of Iranian climate and culture, and their framework has been consistent through historical, cultural, social and environmental continuity. Therefore, it has special identity and characteristic. Studies show that the main formation elements of historical texture of Iranian-Islamic city’s identity include citadel, great mosque, market, residential areas and road network. Citadel was a collection of buildings and governmental organization of city and headquarters of the ruler with spatial relation to the market and great mosque. Great mosque was built in a proper place as a politic religious center, the center of city’s sacred person and under his influence. The shape and dimensions of mosque land was dependent to the facilities of texture around it and the needs of internal development, its external form had its special pattern and form. Every city had at least one linear market that begun from the gate and continued to the center of city and ended around the great mosque. The local places of Iranian-Islamic city had special geographical unity. Deadend allies, allies, paths and neighborhood centers gave entity to neighborhood. The neighborhood consists of residential houses, allies, public facilities of neighborhood center such as mosques, local markets and bathrooms, reservoir and cafes. Connection network is formed organically around the old texture of Iranian city according to formation of past functions and taking into account the human scale. The main characteristics of connection network structure of old neighborhoods include short access and in pedestrian scale with significant social role, complexity of paths according to climatic condition and urban security. In general, it can be stated that citadel, great mosque and market were the three main principles of an Iranian-Islamic city. Great mosque was the main physical element of an Islamic city and market was the symbol of traditional architecture and urbanization of Iran which had the main role in city. In Iranian-Islamic cities’ places such as great mosque, market and center of government, houses etc. not only maintained their own places and special characters in urban space hierarchy and played their own roles, but also formed a united collection together that spatially shows the city as a coherenceentity. Coherence and correlation between spatial elements and their activities in historical texture of Iran cause these textures to seem a coherent entity and as a manifestation of identity. On the other hand, spatial values of these cities are formed by continuity and physical and observational quality of urban spaces. For confronting identity loss in historical textures, a nostalgic view to the history should be put aside and accept the changes during the time. Change is an inseparable matter that can lead to sustainable identity along with continuity. Identity revival of historical textures of Iranian-Islamic city is maintaining cultural continuity at present, past and future of the city. This cultural continuity which is accessible through recognition of concepts and organizational principles of urban spaces in historical cities of Iran and implementation of them in new urban space design, gives identity and authenticity to society. The present study is seeking to evaluate the constituent elements of mentioned textures through recognition of identity nature. Reviewing constituent elements of traditional Islamic cities, we want to find a way to help environment respond the needs of the time, as well as be in consistency with historical form and space. Identity historical texture Iranian-Islamic city 2015 3 01 17 25 http://bsnt.modares.ac.ir/article-2-8084-en.pdf
656-3886 2024-03-28 10.1002
Naqshejahan- Basic studies and New Technologies of Architecture and Planning Naqshejahan 2322-4991 2538-2594 1294 2015 5 1 The Relationship between Human & Nature in Iranian Paradise from Islamic Architecture Viewpoint Jamal-e-ldin Mahdinejad Ismaiel Zarghami Seyedeh Ashraf Sadat By a brief review of Iranian art works, we will understand that all Iranian art masterpieces come from and are affected by the concrete expression of the specific idea of those people who intent to embody their special beliefs and worldviews using those arts. Relationship of man with nature as well as the role of nature in urban areas and its subsequent influence on human life is one of the most significant issues that may be addressed through research on the relationship of man and nature along with identification of their mutual impacts, since nature is a representation of perfection in mankind and the ultimate beauty as it contributes to realization of life and its values. Awareness of human to the benefits provided by the green space serves as a prelude to man’s perception of creating artificial environment, light and darkness, noise and silence, and subsequently motion and inertia, because particular attributes of green space are in line with man’s cognizance of needs. Meanwhile, due to the Islamic approach of this paper, Islamic views on nature and its relationship with mankind should be discussed, since numerous verses of Quran have cited nature, making it easier for us to figure out this relationship. An inseparable link may be found in Islam between man and nature as well as natural sciences and religion. By abstaining from complete detachment of man and nature, Islam has retained its integrated approach towards universe. Indeed, mankind is a gateway to grace and mercy for the nature. Therefore it can be said that the garden is a holy place which is reminiscent of reconstruction of the cosmic event and rebirth of the world; a real world between the world of senses and the world of pure reasoning with a feeling of plurality and multiple spaces which leads to emergence of a divine feeling of separation, peace and eternity with some kind of hierarchy in the combination of the components and elements. Before being a manifestation of the territory and historical eras, gardens demonstrate the human beings’ thoughts and beliefs. The physical structure of gardens has undergone incredible changes by change in the religious thoughts (aspirations and beliefs). In this way, religion has played a decisive role in creation of gardens. The nature, the universe architecture’s achievement, God, is often inspiration for architectures. Because of human’s inborn tendency to nature and notable impacts of relationship with nature in soul and body of human, human always has been seeking to find a reasonable relationship between inside space and outside nature. Today, physical and psychological needs of humans to communicate with nature, is a reason that in all societies, it is converted to cultural heritage; however Iranian paradise as a excellent example is a picture of Iranian beliefs that despite of harshness, still is a successful pattern. The paradise in interaction between humans and their thoughts and as a meeting place for sky and earth and interaction between function and thoughts is the best place for mystical experience. The purpose of this paper is to examine how the formation of a Persian garden becomes possible, what are the type of used elements and spatial arrangement in it. In Persian Garden replacing the circular shape, which is different from other geometric shapes, is feasible. The circle is the point of spreading, symbolism or symbolic interpretation that covers the concepts of excellence, integrity and the absence of any distinction and separation. In addition to the concept of perfection that exists implicitly within the eternal circle, it also symbolizes creativity and creation of the universe. There are different climates in Iran, so the variety of vegetation in Iran is in abundant. The application of these types in green space architecture intensifies the variety and ecotypes (in color, form, size and adaptability) and also increases the success of coefficient certitude of the design and design flexibility. Having plants in green spaces is a vindication of climate and cultural capability. Due to reaching the international standards of green space per capita, we need more green space several times than the current one. Human innately likes nature. Humans’ need of vegetation and nature has been a biological and vital need from the beginning of the creation. This is a physiological need. Due to that it consists of a physical-chemical force in the brain that organizes all human rational and perceptional capabilities and guides them. The needs can be different from being urgent one or normal one and if human’s primary needs are not satisfied, a stronger aggression may be needed. Green spaces are full of varied colors, but the green color is dominant among them. From a psychological point of view, green is basically a tranquilizing color and mentally can make the space tolerable for the crowds assembled in such centers. When a person goes back to the nature and sees green trees andbeautiful flowers with water sounds and birds twittering, delightful moments are created for him/her. In the recent decades, due to changes in the social structure of the country, the majority of the patterns used for the designing urban public green spaces are those of Western parks. Moreover, the vertical growth of the cities in response to the shortage of available urban lands and the consequent dearth of green spaces has accentuated the already present need for parks. These two factors gave rise to the wide use of Western park patterns by urban designers and planners as it well provided both the need for green space and public spaces. In consequence, the Persian garden patterns, which during the years of Iranian history had been of regular use in the construction of landscapes and also enjoyed the numerous researches revolving their stability and aesthetic and psychological aspects, were eclipsed by the Western patterns. The following research was carried out in order to provide an answer to an important question; that is, how it would be possible to use the patterns of Persian gardens instead of those which belong to the Western parks in designing the urban public green spaces. The main aim of this study is to focus on relationship between human and nature, natural factors and to recognize the ranking of Iranian paradise in a kind of interaction between human and nature. The research method is documentary study and library-based, and the comparative studies are descriptive. The findings show that the relationship with nature is the most necessary condition for artist. He/she is nature himself/ herself, as part of nature and nature, via natural space, in many ways has impact on innovation of architecture. The nature is always present everywhere and is a powerful tool for motivation. Its presence is obvious in metaphor, imitation, variation form and architectural materials. Iranian paradise Human interaction with nature Nature Geometry and nature 2015 3 01 27 41 http://bsnt.modares.ac.ir/article-2-3886-en.pdf
656-10352 2024-03-28 10.1002
Naqshejahan- Basic studies and New Technologies of Architecture and Planning Naqshejahan 2322-4991 2538-2594 1294 2015 5 1 Wind’s Role in Human Health in Islamic Medicine Approach and Its Impact on Locating and Structure of Iranian Traditional Cities mehdi Hamzehnejad Maryam Rabbani Tahereh Torabi A great part of sciences and fundamentals of formation of our cities and past architecture has been destroyed which rooted in regulation of human relationship with the environment. Architects and urban planners deal with their processes only based on modern conditions and fundamentals that are general and international. Lack of these sciences in architecture as well as urban planning has separated it seriously from tradition and finding these fundamentals may, despite of benefitting from modern civilization values, cause biological and health values to be continued based on traditional system in modern architecture and urban planning. Plenty of contemporary cities that recently have been located and constructed are facing with problems in terms of benefitting from natural elements and based on health indicators in the tradition. New academic architecture and urban planning system has trusted in new rules of adjustment of environmental conditions to the extent that even is not seeking for traditional climatic criteria and indicators and is not supposing that many of these problems are arising out of inattention to this traditional science. In the meantime, wind as a climatic-traditional element has direct impact on health of residents of a city. The winds are crucially effective on filtration or creation of pollution in a city. Studies indicated that the wind due to direct impact on human health and is a superior element in prosperity and structure of a city and vernacular architecture of each region, and has a crucial role in filtration or creation of pollution in a city. In this paper, the impact of wind as a natural element on human’s health has been analyzed by considering traditional medical texts and its impact on selection of place and structure of cities has been studied. For this purpose, after analysis of religious, philosophical and medical texts, and description of priority of winds in relation to two factors of wind direction and wind origin, six climatic zones of some of old, important and populous cities were ranked in the light of existence or absence of favorable and unfavorable winds, respectively. Then, by studying the structure of a sample of cities with favorable wind and a sample with unfavorable wind, solution for traditional cities in terms of benefitting from/coping with the wind has been studied. Analysis method used for Islamic and medical fundamentals of wind is interpretive and argumentative. The criterion for selecting cities is being old and populous and located in six climates of Iran. Thereafter, selected cities were classified and graded based on wind quality and considering theoretical fundamentals. The basis of identification of prevailing wind direction in cities includes new climatic books, statistics of meteorological stations as well as internet. Based on fundamentals of traditional and Islamic medicine that is a little different from Greek medicine, human skin breaths in good weather and becomes fresh and in case of lack of wind passage, still air make it stink and putrid. Still air is putrefied and putrefied air is infected. Yet, unsuitable winds may destroy the body’s vitality and be detrimental to health as well as impose bad impacts on human psyche. In nature, life of plants and animals is regulated by wind so that in Quran, it has been mentioned repeatedly and swore spiritually. In the medical fundamentals, wind types and its impact on human health and climate has been studied. According to analysis of Islamic and traditional medical fundamentals, winds quality, from the most favorable to the unfavorable ones respectively, includes east wind, north wind, west wind and finally south wind; meanwhile, in addition to the importance of wind direction, wind origin is also important for its impact. Wind origin includes environments such as sea, desert, mountain, plain, lagoon and forest. In Iran, due to diversity of its climate, instances of each one (usually the first four cases are more evident) can be taken into consideration. Removal of unfavorable wind and attraction of favorable wind in the city creates strategies for city structure. Environmental factors such as wind are significantly important for locating cities. In different regions of Iran, the wind is blown in different directions and from various origins. Each city tries to receive and train any favorable wind. In this study, six climatic zones were selected and in each climate two cities, one with favorable wind status and another one with unfavorable wind blowing were studied to compare the appropriateness of model and experience of ancients for benefitting from or coping with the wind, regarding the health criteria from Islamic viewpoint. In Iranian urban structure model, spatial orientation methods of Iranian housesthat is called Ron (direction) in traditional architecture, had been converted into a model for design of that time. Three fundamental Rons in this regard include Rasteh Ron, Esfahani Ron, and Kermani Ron. Rasteh Ron is referred to the northeast-southwest direction. In this direction, the inside of house is cold in winter and hot in summer. Esfahani Ron is referred to the northwest-southeast and Kermani Ron is referred to east-west direction. In Vitruvius book, an eight-direction model has been introduced for main directions of winds and their specifications that are exposed to main and secondary directions (90 and 45 degrees). Whereas general principle in his proposal is avoiding the same direction with winds in the city passages, so axes shall not be located in main and secondary axes. Iranian Rons, except Kermani Ron, are not located in main and secondary directions and Kermani Ron has been created with a little deviation of the skyline (almost 20 degree); therefore, main lines (including passages and orientation of buildings) of no city are located in main and secondary directions of wind flow. Considering the medical fundamentals of wind direction and superiority of north and east winds to west and south winds in all three Iranian Rons, tendency toward receiving north wind and rejection of south wind such as building backward to the south front can be seen, but in Rasteh and Kermani Ron, tendency for acceptance of east wind and in Esfahani Ron, acceptance of west wind is seen as well. In fact, if a wind of west direction is a favorable wind considering wind origin, the city’s orientation structure is set according to Esfahani Ron to benefit from favorable west wind, while this Ron has less frequency than Rasteh Ron. For instance, in cold climate, mountains of Shahrekord are located in the south that is origin of prevailing wind, so the city has the most unfavorable wind and mountains in the south prevent its suitable sunbathing; thus, its direction tends to the west (Esfahani) so that relative heat of west wind may adjust the coldness of city for the residents. Analysis of instances shows that urban structure of ancient cities has been completely formed based on medical fundamentals and is appropriately conformed to the health factors from Islamic viewpoint. Comparison between quaintly and priority of traditional urban Rons and observance of priority of benefiting from east and north winds and appropriate angle in most of them is the best evidence for paying attention to health in old cities of Iran. Considering the adaption of the past urban structure and health factors from Islamic perspective may be applied on contemporary urban planning and underlie for improvement of environmental pollutions. Wind Iranian cities Traditional medicine Location Structure (Ron) 2015 3 01 43 57 http://bsnt.modares.ac.ir/article-2-10352-en.pdf
656-10189 2024-03-28 10.1002
Naqshejahan- Basic studies and New Technologies of Architecture and Planning Naqshejahan 2322-4991 2538-2594 1294 2015 5 1 Studying the Principles and Rules Governing the Urban Structure of Islamic Cities in order for Achieving and Creation of an Islamic-Iranian Utopia Elaheh Kiaei Mehdi Baba Abbasi Architecture and urban development principles in different countries are formed in terms of cultural, religious and historical properties of the societies. Norms and standards that govern the planning, conduct and relations of citizenship are based on the principles, rules and policies that are rooted in the culture of each community. Islamic society is also influenced by religion, and culture of a particular system is associated with urbanization and urban relations. Each traditional culture expresses a sacred order, which covers from residential units to living complexes and landscape and area. So, to understand the traditional living complexes, they should be seen as an expression of physical sacred spaces. In traditional cultures, order is essentially a sacred order that its goal is to give order to this chaotic world through imitation of an ideal of order and the best eternal order. There are a number of factors that have played a crucial role in their roles of Islamic cities. In addition to the natural position (topography) and physical features, Islamic city reflect economic, political, cultural and social structures of newly established community. For overcoming the confusions that we see today in our cities, conducting a profound study of the past in order to find an appropriate physical framework for construction of cities is essential and valuable provided it will be done critically and without mystification. Undoubtedly, the civilization to which can provide effective approaches for all areas of human excellence, should have significant ideas for the most important areas of material and spiritual life of man. Urban development in Islamic culture and civilization, in addition to its valuable technical and artistic aspects, will explain a lot of hidden aspects of civilization. Islamic city can be simply adapted to modern living standards and functionality and can preserve its compatibility with cultural, social, religious, and natural environment. In order to answer the question that what are the principles and rules of Islamic cities and the consequences of each of them, descriptive and exploratory (intuitional) method has been employed. After brief description of Islamic principles, philosophical interpretations, ideology and viewpoint of Islam towards urban issues we will find out that the research method is descriptive and exploratory (intuitional). This study tries to point to some of these principles in order to explain some of the documentation and analysis and applies these principles referring to the Islamic utopia. Islamic city became a subject of serious studies and was examined for the first time in the first quarter of the twentieth century. Plato was the first thinker who thought of utopia based on rational arguments. He designed the ideal society in the Republic and claims that human society will prosper when it is governed by philosopher-king. After Plato, Aristotle completed the project and added some parts to it. In the Islamic period, Abu Nasr Farabi publishes thought of the ideal city in a book named “the Ideas of Utopian People”. Farabi believes that goal and end of utopia is to achieve happiness. Happiness is absolute goodness and goodness in turn is something that is useful in one way or another to achieve happiness. The discussed Islamic principles are mostly related to purposeful human life (the targeted life), considering revelation regarding anthropology (the principle of human dignity), with an emphasis on the needs of good and worthy of life (the principles of justice, prosperity and security). The basic principles of citizenship and urban development in Islamic thought include: the principle of targeted life, the principle of human dignity, welfare, safety, the submissiveness of Muslims, the principle of lack of corruption, lack of hardship, the urgency and the principle of binding agreements and treaties. Divine utopia is the manifestation of the absolute God, becomes an expression of human, nature, city, word and text. The idea of Iranian utopia starts with the rise of Iranian civilization and identity and with emphasizing on the element of central power. What is obvious nowadays is the pragmatism which is the basis for organizing the city and specifically can be understood in Tehran in recent decades. The process of transformation of the current Iranian civil society is going to revise itself epistemologically. Here, the theory of endogenous development can be based on the three identities, i.e. Iranian, Islamic and modern. In this respect, especially in relation to the theological foundation of the system and for the continuation of the revival of religious thought with the future management approach, shows the epistemological origins of the Islamic Republic of Iran in “religious jurisprudence in religion”. Epistemological foundation is determined particularly in the field of religion and thoughtof the rise of the Islamic Republic, and religious the idea of development in the context of religious jurisprudence can be the base of indigenous, knowledge-based development discourse. The idea of research and development can be seen in this system of thought. “Self School” is the anthropological foundation of the idea of divine utopia. In heavenly utopia, human is himself. Man in town is himself. Urban spaces are the expression of human himself. Human scale fades, in the material and numerical sense, when human being travel forms the earth to heaven and vice versa. What is proposed is a space that can express this movement, and geometric center fades in face of ideal centrality. So, mosque is located in the center of city so that human can always re-interpret himself during prayer. Finally, we suggest that creativity is the product of genius, and genius is a way which uses the components of human existence. It makes peaceful life and optimal use of divine blessing possible and creates a safe environment for excellence of human. Islam as the most complete religion pays attention to the material and social structure of the human being in all of its principles and laws. In this paper, three basic principles of citizenship and urban development system according to Islamic law have been explained, i.e. the fundamental principles, ethical principles and legal principles. Each of these principles has been set forth below in an applied manner and in accordance with the Quran and Islamic traditions. Islamic principles Ideology Islamic insights Islamic-Iranian utopia 2015 3 01 59 74 http://bsnt.modares.ac.ir/article-2-10189-en.pdf
656-816 2024-03-28 10.1002
Naqshejahan- Basic studies and New Technologies of Architecture and Planning Naqshejahan 2322-4991 2538-2594 1294 2015 5 1 Determination of Conceptual Framework from Spatial Justice in Urban Planning with Focus on the Justice Concept in Islamic School Hashem dadashpoor Bahram Alizadeh Faramarz Rostami No doubt, the performance of any plan and design for some of citizens is good and for other citizens who have less social and economic power is bad. From this viewpoint, urban development plans and designs are one of key tools for reduce economic-social discrimination and inequity in distribution of public resources in cities. This important, first was considered by Henri Lefebvre, Manuel Castells and David Harvey and John Rawls in 60th and 70th centuries. Spatial justice Concept is a debatable and variable concept. The issues of spatial justice have proliferated during the past two decades. Researchers of spatial justice dimensions have spanned the social sciences, and their definitions and ambitions have varied, as do the indicators with which they tried to measure the postulated goal. For some, spatial justice is just equal access for the basic public facilities, measured in distance, such as accessibility to school, health facilities or culture events. For others, spatial equity is more ambitious and would include a choice of jobs and a choice of accessible educational institutions. Also, it would include a choice of cultural events, not just a local or regional amateur theatre, for different target groups and different age groups. Liberal thinkers in the definition of justice rather are focusing individual liberty and Eligibility (the difference between individuals), and Socialism Thinkers on need and equity in the distribution and production. In Islam school, justice is defined based on the right. The justice in Islam, with clear rules and mechanisms, right Deliver to its original owners, and preserve from human dignity (understanding of right-oriented from justice). Spatial justice concept in city has moved from social aspect to distributive justice and finally to spatial concept. Justice-oriented city helps to normative dimension of urban planning. However, the demand for distributive justice is necessary, but it is not sufficient alone. The Because of distributive justice neglect from structural injustice that root in power relationship in society. This theme and viewpoint from spatial justice suggests good city pattern, a city that it not only has distributive equally in resource but it supports from the development of human capabilities for all. Therefore, it is necessary to define a framework for just city. According to the dominant comprehensive-rational paradigm, urban planning in Iran has become in to a tool for domination of the powerful landlords to the city. Urban planners in spite of having of good intentions and the ideal have been taken in position of city enemies and People also turned into illegality anti. In general we can say that urban planning thought in Iran has taken slave of capitalism system and has retreated to functionalism and personal interests. Despite of urban planning retreat, we want to return to a city from normative viewpoint and move to the city-based justice. Thus, explaining a conceptual framework from spatial justice and its application can abundant help to urban planning in Iran. In this way, help to take the Islam teachings can be very useful. For achieving to this framework, we require to determine the criteria of spatial justice. The criteria of spatial justice are different and those depend on time, place, and political and social condition of society. However, accepting criteria of spatial justice in this study that those were extracted with the logical analysis method and based on Islam academy tenets are: (1) liberty: The active participation of citizens in decision-making, decision-making in urban planning, and also having right of citizens in everyday activities in city, (2) needing: Distribution of city resources and services tailored to the needs of the urban neighborhoods and areas, and any deviation from this distribution is supported by the deprived people of this deviation, (3) the difference: The defending differences in society, (4) eligibility: The criteria referees in the social theme to individuals ability and the geographical environment theme to and the references and potentials of environmental, social, economic and cultural-, (5) public benefit: The criteria focuses on individuals access to services based on their participation level and The main purpose of this criteria is to allow freedom of expression to group differences in cities- and (6) equality of opportunity: the providing equal opportunities for all people in access to city resources and utilities. These criteria show that justice-oriented urban planning refer to issues such as the equitable distribution of services, the right to the city, analysis of power relations, participatory and collaborative planning and so on. Thefindings of the research show that justice-oriented urban planning away from slogan state, it needs to attend to difference in society, to strong noise of low class of society in power relationships, to attend to participatory planning and citizens rights. In according to said literature on above, the present research proposals for explaining the concept of spatial justice in Iran urban planning are: expressly authors state that the present proposals in this research aren’t complete. It is hoped that with efforts of urban thinkers and experts, these proposals are completed. It is Necessary to achieve justice in the city, we away from the urban policies of authoritarian and single lecture and we approach to collaborative politics in urban planning. Whereas, dominant paradigm of Urban Planning in Iran is comprehensive- rational planning paradigm, it can’t gain to spatial justice in cities. Therefore, we need to achieve spatial equity and justice in our cities to change our urban planning paradigm from comprehensive rational to justice-oriented urban Planning. Also it is necessary that we attend to values such as right and justice which are not merely given from up to citizens. Those ( at least in structural state ) aren’t giving, but those are getting. Urban planning theories in Iran neglect from the spatial and social structures in cities and those more focus to the planning process. This approach has been led to urban planning theories in Iran casual. Thus, attention to the urban planning content is important in justice oriented city planning. Social Justice Special Justice Urban Planning Islamic School 2015 3 01 75 84 http://bsnt.modares.ac.ir/article-2-816-en.pdf
656-3047 2024-03-28 10.1002
Naqshejahan- Basic studies and New Technologies of Architecture and Planning Naqshejahan 2322-4991 2538-2594 1294 2015 5 1 Comparative study of Islamic thought and other schools in explanation of the relationship between human & technology and its function in society and physical Environment Karim Mardomi Amir Ahsani The development of technology and modern industrial foundations has faced new matters to contemporary human societies. Technology is rapidly changing lifestyles, social interactions and even modern human worldview about him (her)self and existence. Technology-the unavoidable reality of modern world- represented itself as a phenomenon of expanding. The modern techniques have become quite different from the past. Contemporary human involvement with technology is expanding so that a comparison with the former meaning in traditional societies as a means to solve life problems. Technology is changing dimensions of our world and it forces us to ask questions about its relationship with man and society. And this is taking every explorer mind under the question of technology quiddity, method of incidence and quality of its connection with human beings. This study is about to frame below questions to give an explanation about proper relation between technology and human: Can still believe that our attitude and worldview determine the direction of technology? What is the relation between technology and society? Can human and social responsibilities attached to technology? What phenomenal and cognitional quality is technology divulging in its current definition and framework? Is technology an essential reality, and as a purposive structure, does it impose its roots to humans? Or does it have an implemental and neutral relation with them? So that, human will and worldview shape its functions? Is, equating technology and technical artifacts, giving a meaningful definition of it? Or, is there any particular concept traits through technical symbols that should be discovered? What is the relation between human and technology in our (Iran) religion, culture and society? Should we accept technology or say “no” to it? Which way can we choose? Since the advent of new technology in industrial societies, the important issue is the question of how it relates to human. Many schools discussed about this issue and described its damages and ways to solve them. Some of this viewpoints, such as traditionalists think that the influence of modern technology is destructive for human due to killing the spirit of objects and relationships. Others, such as technocrats believe that technology is the spirit of our age and its acceptance is inevitable and also useful. But in the middle of these two approaches, other viewpoints related the acceptance or rejection of technology to structures, like Marxists that based on ideological concepts, or like Phenomenologists that seek to understand and penetrate into essence of Tech. But acceptance or rejection and even criticizing, will not open all the dimensions of this phenomenon. Comprehension of technology’s relationship with knowledge and awareness can cause of rupture the dominance of it on society. We can classify these viewpoints in three groups: Those who believe in surrounded life by technology and innate autonomy of it. The other group who believe in that technology is a tool in human’s hand and has no valuable content. But coping with each of these approaches puts us into passive position that without cognition of our situation in technological world, we released ourselves from its recognition. Establishing an active relation with technology is depend on knowledge and to get out of constructed framework of technique. According to its purpose, the study based on basis – analytical research that collecting library data, analysis and descriptive conclusions from them, are its roots. The basic framework of the study has formed in based of gathering the viewpoint of various schools in philosophy of technology. In this context, schools have been selected that more attention has been paid to their opinions and written sources in our country (Iran). In a comparative study has been evaluated the main elements of these schools with Islamic thought in a pathological approach. The results, come from comparative analysis of different schools view, showing that not only technology can’t be understood as neutral phenomena but also finding the theoretical basics, meaning and function of It, is inevitable for the explanation of relation between self and technology. Unilateral approach can’t help us to know the answer of technology question and acceptance or negation of such phenomena.Rather, it should be viewed as a result of distinguishing between phenomenal and existential quality of technology and technical artifacts. Looking into thoughts around technology and analyzing various religious views in the standards of Islamic – Iranian culture, this study attempts to survey theoretical basics and its acceptance manner in our current society. So that with the recognition of structures and the manner of true realization of this phenomena, knowing its defects and can be using it as a possibility to improve human physical and spiritual life. The Conclusions of analytical evaluation of different opinions about technology and its relation with the current technology in societies explain that technology in the contemporary world is different from industrial technology because of the link with data and information. This link give a fluid and flexible trait to technology that makes it able to penetrate through all levels of human relations and social institutions. Rupturing totality and internal unity of technology develops it to human as an opportunity to inaugurate the world and discover new concepts. This interaction depends on getting away from templates and get out of progressive network that will violate the human will and consciousness. The superficial presence of technology in society without a social function and proportion with real needs in developing countries is one of the challenges that could harm the public reception of this phenomenon. Modern technique in terms of physical and conceptual, have fundamental differences with traditional technology. In the past, technology could not be master of human dignity in terms of small-scale and fragmentation, while the contemporary human lie upon an entirely technologic atmosphere. Finally, solutions are given based on results of the research according to cultural and social situation of the country. So that, in addition to avoiding harms and defects of technology, a valuable concept can be explained the late for the sublimation of human in connection with technology. Technology human Philosophy of technology Islamic thought Physical environment 2015 3 01 85 99 http://bsnt.modares.ac.ir/article-2-3047-en.pdf