مطالب

Properly inves tigating the potential of nature in the formation of architectural concepts needs a theoretical framework in which its analytical components can explain the methods of utilization of nature. Although some attempts have been made in this regard, considering the missing elements, there is s till a significant gap in the literature and a s tudy for introducing a more comprehensive theoretical framework has yet to be conducted. The aim of this s tudy is, therefore, firs tly, to present a theoretical framework that can explain the role of nature in the creation of architectural concepts by its detailed factors and, secondly, to apply this framework for inves tigating nature-inspired works of Toyo Ito. Accordingly, this documentary paper is based on a theoretical approach supported mainly by the outcomes of a literature review and case s tudy analysis, which utilizes the descriptive-analytical method. For the case s tudy part, projects were selected from various scales and functions to ensure proper evaluation. Both qualitative and quantitative tactics have been used in data analysis. Findings demons trated that the highes t rate in regards to the itemized factors of the Theoretical Framework of the s tudy relates to ‘Integration of natural elements in spatial articulation’ and the lowes t rate corresponds to ‘Usage of material in their raw and brutal s tate’. Moreover, though the highes t level of utilization of nature among the cases, is related to ‘Grin Grin’, a large-scale project, yet considering all the frequencies, it can be argued that the larger scale does not necessarily imply the higher frequency.

Behavioral finance had been becoming a fast-growing field of study in the past few years and because of the importance of investors' behavior in market performance, it's extremely noteworthy. By studying biases from their orientation perspective, we can divide them into two major groups, past-oriented, and current-oriented biases. In this research, a model had been developed for the past-oriented behavioral bias, which is closely related to the random walk theory. The research sample included the daily price information of 9 different industry indices in the Tehran Exchange Price Index (TEPIX), the index of 50 Top Companies in the Tehran Stock Exchange, and the S&P index in the New York Stock Exchange from 03/25/2011 to 03/19/2019. The results of the ARIMA model based on Markov switching models were measured for the degree of rigidity of these indexes by random walk theory, and then the effect of past-oriented behavioral bias was calculated in each of these 12 indexes by developing a new model. The results indicate that the cement index had the highest past-oriented behavioral bias (57%), followed by the top 50 companies index (46%), chemicals (41%), and oil product index (12%). However, the S&P index had no past-oriented behavioral bias.

The present study seeks to argue the ethical values of the narrative strategies in The Ministry of Utmost Happiness, a post-postmodern novel by the Indian author Arundhati Roy. To carry out the research, the prominent features of James Phelan’s rhetorical theory of narrative and Charles Taylor’s ethical philosophy are examined. By applying such interdisciplinary approaches, the researchers investigate the characters' ethical positions in their quest for "authenticity" and "recognition" by focusing on the novel’s "ethics of the told" and "ethics of the telling." The study indicates the characters' attempt to reach full awareness of their in-depth inclinations and their quest to achieve an authentic self. Living in India's multicultural context, though suffering from non-/mis-recognition by others, Roy’s major characters can become authentic, free, and fulfilled through seeing the world and its people out of pure love for collective goodness. Eventually, highlighting the aesthetic strategies and authorial creativity provides a horizon to comprehend the different outlooks towards the ethical values and commitments that circulate freely within the novel's narrative world.

In accordance with Emmanuel Levinas’s ethics, the interconnection between the subject and its Other is equated with the master-slave relationship, which is not by any means absolute. This article aims at illustrating an oscillating state of master-and-slave relation with regard to Levinas’s ethics in Margaret Atwood’s MaddAddam trilogy. The Face of the Other becomes a ‘poor master’ who needs help and yet gives a serious order to the subject, one that he should obey. Subsequently, the Other deprives the subject of his/her wealth, thus overcoming its own poverty; therefore, the Other as a ‘poor master’ and the subject as a ‘wealthy subject’ constitute an ethical relationship. Founding the argument on the above-mentioned Levinasian principles, this paper approaches the altruistic intentions of Atwood’s post-apocalyptic characters, and inspects how the post-apocalyptic world of her MaddAddam trilogy is ultimately orientated towards, if not also predicting, a return to now bygone humanistic, ethical and communal society.

Detecting occluded faces is a non-trivial problem for face detection in computer vision. This challenge becomes more difficult when the occlusion covers majority of the face. Despite the high performance of current state-of-the-art face detection algorithms, the detection of occluded and covered faces is an unsolved problem and is still worthy of study. In this paper, a deep-learning-face-detection model Niqab-Face-Detector is proposed along with context-based labeling technique for detecting unconstrained veiled faces such as faces covered with niqab. An experimental test was conducted to evaluate the performances of the proposed model using the Niqab-Face dataset. The experiment showed encouraging results and improved accuracy compared with state-of-the-art face detection algorithms

There is a difference of opinion among Quranic interpreters In interpreting verse “Qāla Rabbi ʾArinī ʾUnẓur Ilayk Qāla Lan Tarānī”(Q.7:143)[1] regarding the belief of Prophet Moses (pbuh) concerning the possibility or impossibility of seeing God at the time of saying this and they are divided into two categories. The first group believes that this verse shows that Prophet Moses (pbuh) in his words, considered it possible to see God, which is divided into five sets, each of them with their own reason. The second group of commentators, believe that Prophet Moses (pbuh) considered it impossible to see God and is divided into four sets according to their reasons. This study, by examining the opinions and reasons of the commentators and relying on the relationship between the verses and the words of this verse, will show that the request to see God from Prophet Moses (pbuh) knowing its impossibility, and only out of enthusiasm of hearing the word of God, was just for more love.