درخت حوزه‌های تخصصی

Utopian thoughts have precedence as old as human history. Islamic civilization utopian thought owes its progress to the Farabi&rsquos utopian concept and expansion and academic study of utopian term in west owes to the Thomas More Utopia book. Theoretically, Farabi&rsquos utopian thoughts influenced development of utopian system in both Islam and Western civilizations. By emphasis on Farabi&rsquos Utopia as an example of utopian ideas in Islamic civilization, and Thomas More&rsquos Utopia as an example of utopian though in the western civilization, this research tries to investigate the commonalties and differences of these utopias. The architectural and urban building spaces of these examples were studied in the conceptual viewpoint. Thomas More Utopia consists of fifty four similar cities. All of the cities have been constructed well according to the same plan as possible as. The nearest cities have approximately twenty four miles distance, and the furthest ones are not so far from each other so that the people can travel less than one day. Because of similarities in the cities, only one of them has been referred in the &ldquoUtopia&rdquo this city is Amaurot. Each city sends three wise old men to Amaurot every year to negotiate on their common affairs. Amaurot is the main city of the island and it is near the center of the island. &ldquoThe opinions of the Utopians&rdquo and &ldquoThe Policy of the City&rdquo are two books of Farabi. He expresses the political and philosophical systems of Utopia comprehensively. He divides communities qualitatively and in addition, there are cities in contrary to Utopia. He pays attention to the quality of communities from perfectionism and auspicious perspective. In other words, the goal of the city determines type of the city. Farabi likens utopia to a creature that has independent existence beyond the members of the city. The comparison of the architectural and urban building spaces of Farabi&rsquos utopia and Thomas More&rsquos utopia showed that both of the cities are placed in the defined space from urban structure perspective both of them have defined volume and level, and the difference is that Thomas More&rsquos utopia is located in an islands and Farabi&rsquos utopia is universal. The More&rsquos city has a defied localization but Farabi&rsquos city does not posse this characteristic. Farabi has referred to the market space and transaction regarding to the urban micro spaces while Thomas More has referred to passages, hospitals, market and hall and other specification, situations and services. More has not explained the social and geographical divisions, but Farabi divides his utopia into complete and incompetent city and offers subcategories of human communities. Thomas More has emphasized on the urban divisions on streets and fragmentation of the city and also has referred to details like type of material, material used and entrance of city while, in Farabi&rsquos utopia has no references to the details of the architectural spaces and he has emphasized on educational and social goals.

In this era that new technology has affected human life, many research scientists believe that Biophilic design can improve human well-being. Biophilic architecture can provide healthy spaces connected with nature and reduce stress and enhance longevity. Different researchers have identified and categorized different patterns in the Biophilic design. These patterns have a wide range of applications for both interior and exterior environments with physiological, cognitive and psychological benefits. This paper focuses on the 14 Biophilic patterns connected with nature that have been shown to impact human health. The objective of this qualitative study is to determine if one of the traditional mosque-schools in Iran has incorporated the 14 patterns of Biophilic Design defined by Ryan (2014). We aim to meet this objective by researching people&lsquos reactions to the fourteen Biophilic patterns (Ryan, 2014) using questionnaires and assessing people&rsquos connection to nature when present at the mosque. Aqa-Bozorg mosque-school in Kashan city which is one of the oldest cities in Iran was selected as the case study. Through questionnaires we asked whether visitors felt connected to or removed from nature while physically present in this mosque-school. Data results indicated that most of the visitors felt connected to nature while they were present in the building. We concluded that Aqa-Bozorg Mosque-school which was built long before the conceptualization of &ldquoBiophilic design&rdquo does incorporate these patterns.

Security as one of the basic human needs has a special place in relaxation, comfort and spiritual needs provision. For this reason, security is always of managers, planners, architects and urban designers' interest. Solutions and strategies of security provision have been fundamentally changed following prevailing change of housing architecture patterns from homes to residential complexes and high-rise buildings. Principles, concepts and patterns of residential complexes form are also more originated from its resources and ideas shaping namely Western culture rather than Iranian-Islamic foundations. Individual and social security is emphasized as one of effective aspects in housing design and residential complexes in Islam. The present study was done aimed to explain a conceptual framework for Iranian-Islamic design of residential complexes. The method is a qualitative type and using documents and Islamic texts and also a few examples of residential complexes and validation by experts. The results of the study show that two main principles are dignity and privacy and subsidiary principles are contentment, clarity, nature, evolution from diversity to unity, classification and spatial hierarchy and proximity of the main structure of conceptual framework of individual and social security in residential complexes.

Nowadays, Spatial and social inequalities are universal and expanding phenomenon. Identification and spatial analysis of social, economic and ecological inequalities in metropolises is one of the essential and basic proceeding for planning and achieving urban sustainable development. The present research method is descriptive-analytical and using 13 sub criteria based on three main criteria of social, economic and environmental analyzes the status of spatial fragmentation among the metropolis Tehran's districts. For this purpose, the criteria and sub- criteria's internal and external dependencies was determined using the Delphi and ANP method in Super Decisions Software and assessed and scored relative to each other. The results of assessing the indicators shows that Tehran metropolis lacks of the physical unity and spatial heterogeneity between the north and south of the city remains as main feature of its spatial structure. It is necessary that the authorities of Tehran urban management to take actions for better understanding of this phenomenon and consequently offer new and efficient solutions for reducing the effects of various impacts of spatial inequality and duality. For this reason, it is essential to rethink the concept of city in terms of social, economic, political, and ecological and sustainability dimensions.