Time

The term Globalization undoubtedly has affected all parts of humanity life in current century. Globalization as a comprehensive phenomenon has influenced economical, political, social and cultural aspects of our societies. Contemporary architecture as a multidimensional category is depended on various factors and needs to be pursued in different fields, in order to reach to a perfect comprehending of it. In countries that they have not experienced modernity completely and also they have not passed the traditions, facing with global flows will cause different encounters. Although some defend the global and homogenous behaviors, the others as a reflection to that, support of particular and heterogeneous ideas. This dilemma also could be seen in traditional societies in confronting with modernity, but by the aim of global flows it has an incredible speed which could not be imagined before. By the rise of consideration to complexity theories and relational and fuzzy discourses, some kind of symbiosis ideas have aroused that are not going to omit while they are trying to connect contradictory issues together. The specifics of these points of views are going to be clarified and reviewed, so that to make clear the globalized and localized approaches in contemporary architecture and also to conceive an interconnection of them as a “glocalized” architecture.

The future and how we envision and anticipate it has been the subject of scholarly attention for some time, especially from political theorists, scholars of human geography, and anthropologists. This article draws on some of this literature, but particularly the work of Franco ‘Bifo’ Berardi, the Italian Marxist theorist and activist, to explore the implications of two activist strategies that have recently received some attention from translation scholars: prefiguration and aspirational translation. It reflects on the different orientations to the future implied in these two strategies and suggests that their relative appeal is impacted by the rise of semiocapitalism in what Berardi refers to as ‘the century with no future’, and by varying experiences of activists located in different regions of the world. The work of translation and how translators orient themselves to the future, it is argued, can play an important role in arresting if not reversing the ongoing erosion of those possibilities still inscribed in the present despite semiocapitalism’s growing control over every area of human life.

The selection of all the words of the Holy Quran, including: the selection of words from the article "SOBH", is based on wisdom. The approach of paying attention to literary sciences can lead to the discovery of the literary and guiding wisdom of these words in the verses. The main question of this research is: "What is the literary wisdom (or purpose) of the words indicating the time of morning from the article "SOBH" in the Holy Quran?" For this reason, the derivatives of the word "SOBH" in the verses were examined and conceptualized. Then, the literary and guiding aspect of words with the meaning of morning in the text of the verse was analyzed. The wisdoms obtained are: 1) From the article "SOBH", the words infinitive noun, infinitive, subject noun, perfect verb and imperfect verbs have the meaning of morning time. 2) The importance of swearing in the morning. 3) Asking about the approach of morning, a sign of urgency. 4) "Fa" in "Fa asbahu" is a sign of the time of morning. 5) "Mosbahin" is a substitute for explaining the divine order. 6) morning simile or metaphor to put aside the night. 7) Virtual morning for all times. 8) Morning breathing is a metaphor for gradual clarity. 9) In the morning of irony to surprise the enemy, perform the rosary and pray. 10) Confrontation and prostration between morning and night is a sign of confrontation between truth and falsehood or guidance and polytheism.

Time is the basis of human life in this world and it is not only his biological background, but also a background for his intelligent life. Man thinks about time and looks at it from the angles of different sciences; from physics to philosophy; and from cosmology to anthropology. The concept of "Time" has also received attention in the Qur'an, and due to the dedication of an independent surah to this concept and the oath to time has assigned a special place to it in the form of the concept of "al-ʿAṣr". The epistemological connection of this concept with the concepts of "Man", "Loss", and "Faith" is very important from an existential point of view, which organizes the current approach in this article. The existential and existentialistic condition of man is the condition of this world that requires timing. This is a possibility for humans, which indicates a time limit for humans. This situation is associated with the feeling of loss in the passage of time, which is absolute and inseparable from the situation of this world. This is the human condition and, of course, it is a condition that presents possibilities to the human being. Time passes on man and confronts man with the concept of eternity and immortality. Eternity is placed in front of man as a possibility to face an existential contradiction in order to achieve salvation as an existential concern by choosing faith in a transcendental and spatial origin and destination.

In Kant and the Problem of Metaphysics (KPM), Heidegger shows how the initial image-making power of the imagination is pictorial in the pure image of time. He further clarifies the recognized link between the syntheses and the time-visualizing power of images which is pictorial formative power, which can visualize time. The three syntheses of imagination are replaced with the modes of existence of Dasein. Three kinds of photographs resemble the images produced when the transcendental imagination functions as Dasein. We can address the ways to visualize time by considering Dasein with a photographic preoccupation through 1. A possible look in the form of presentation (a photograph shows an immediate look of a house or person as intuitable this-here); 2. An immediate look of the thing, house, or deceased person, as well as a copy or its reproduction as a death mask; and, 3. The manner of contemplation of a likeness is an immediate look of a being present in the form of representation.

Contemporary theology is realizing the importance of integrating the knowledge of modern/contemporary physics into the metaphysical and ontological categories used to consider God and the God-world relationship. Time is a complex notion with different meanings, characterized by a plurality of uses. The concept of time opens up to broader conceptions than those of physics, mathematics, and philosophy and reveals that the human being, the earth, and the cosmos are not the center of space or time. The concepts of space, time, and matter, to which the concept of vacuum is connected, are of central importance in any modern physical theory, and particularly in the theories of unification. It is being discovered that spacetime is absent at the most fundamental level and only emerges at an appropriate limit. This emerging image of time leads to new conceptual challenges that must be faced in parallel with philosophy and theological researchto achieve its correct understanding. It is a comparison of the viewpoints of the three investigative domains concerned with understanding the nature of consciousness, namely science, philosophy, and metaphysics. This thought process is connected to the intuitions of the contemplative and mystical traditions and seems to be in line with current scientific thought, which can be mathematically expressed. Recent scientific research struggles to grasp the subjective aspect of consciousness; subjective experience is in conflict with the figure of the observer classically understood in the scientific sense. The evolution of life and the relationship with the transcendent could have their information basis in a hyper-complex multi-dimensional space; recent efforts try to explain how mental states exist in the higher dimensions of this hyperspace; some recent models of unification integrate matter and consciousness through the use of this primordial multi-dimensional dynamic space. Ontological interpretations of quantum theory have been given, leading to patterns of bidirectional flow of consciousness between an explicate and an implicate order, supporting both local and non-local phenomena in the cosmos. The paper aims to offer an overview of the indicated issues with a trans-disciplinary method and through interesting hints for thought.

The purpose of the present study is to explore the two concepts of time and space in postmodern lyric poetry of the two poets of the 1950s through the lens of the Heideggerian existential theory of time and space, which regards time as a horizon for understanding Being and distinguishes three different types of space: (1) world-space, (2) regions , and (3) Dasein's spatiality. To fulfill this objective, some selected poems of the two poets, including Allen Ginsberg and Ted Hughes, were analyzed temporally and spatially. The findings suggested that the two poets tend to treat time and space existentially and reject eternality. It was revealed that they are existential poets whose existence is manifested in their quest for identity within the immediate world or the global world as well as their concerns for their homeland and ideals. In their poems, time and space are intermingled with Being and reflect each individual’s relationship with the world. The result of the analysis of poems showed that their poetry is not just the language of imagination and perception, but also the language of existence. The world is regarded as an existential space-time continuum and being-in-the-world is the fundamental ontological situation for Dasein. Accordingly, the world, like poetry, is a disclosure of things in nearness or distance, which matters to human beings