modernity

Nowadays, huge tendency to fashion and consumerism could be assumed as the origin of identity crisis among women and in their houses. This phenomenon is like a veil between man and the fact of his human being. Given that the physical properties of man-made environments (house) are influenced by human properties and, in return, have an important role in giving identity to their audience, identification of different dimensions of these properties can be useful in the creation of physical environment with the goal of overwhelming such a crisis. In this study, the roots and effects of the tendency toward fashion and consumerism were explored. It is believed that modernism and materialism are the main causes for the current crisis. At the second stage, to understand the nature of relationship between humans and their environments, theories from semiotics, phenomenology, and semantics were studied. After reviewing many sources, it was found out that self awareness is the only way to promote women and their houses’ identities. Finally, using a logical reasoning method, among all reviewed approaches, Endogenous Development Model was confirmed as the best approach to getting out of the kind of crisis explained above. According to the findings, this approach can pave the ground for inhabitants’ growth in addition to creating valuable places with their unique identity.

Purpose: In this study, the sociological model of the conflict between political Islam, jurisprudence and modernity in contemporary Iran (with emphasis on the Pahlavi era) has been studied. Methodology: The present research method is based on discourse methodology. Findings: We find that based on the main hypothesis, which seems to be the incomplete understanding of traditional political jurisprudence of the logic of modernity on the one hand and the concern for the rule of modernity values on the other hand has caused a confrontation between the two currents. Findings indicate that due to the passage of time and the need for more tendency of the traditional world to the world of modernity and society is facing modernization and scientific changes; Technical; Conclusion: The new world requires the adaptation of both traditional and modern tendencies to harmonize and create a new culture, so it is very important to advance the modern or traditional goals of culture and adaptation in society

The encounter of Iranians with the modernism of the West happened for the first time during the constitutional period and through familiarization with the events and political technologies that happened in Russia, Japan, and Turkey. According to what Gadamer says, according to their political, social, economic, mental, and cultural structures, Iranians have received an understanding of modernism that is appropriate to their existential conditions, an understanding that stands as an application, and in response to the Iranians' question about the application of modernism to their lives. This article attempts to compare the epistemic foundations of both sides with a descriptive critical analytical method to show that the due to the structural differences that existed in the epistemic system of Iran and the West during the constitutional period is that it was very difficult to understand modernism in Iran and therefore, instead of bringing modernism into the country, Iranians have settled for some political technologies. Political technologies are considered a salve for their countless pains.

Confrontation and contrast between tradition and modernity brings the intellectuals of Muslim communities into different intellectual, social, and political conflicts. Some of those believe that the only way to rescue from the status quo is sinking in the Western culture and its slavish imitation. Some others insist on the traditions of the past, which are mingled with a lot of superstition, and impurities in the path of events and historical developments and need for refinement and revision. Among these attitudes, Imam Khomeini as a prominent scholar and Islamic thinker has a remarkable view that can support both traditional and modern views. He, on the one hand, insists on the original, valuable, and divine teachings like Qur’anic decrees and the Holy Prophet (PBUH) methods through the theory of Velayat-e Faqih and, on the other hand, in encounter with the Western civilization, chooses some parts being in accord with the divine Shari’ah, people’s interests and development of the society and rejected some immoral parts leading to corruption. In this research, my attempt is to answer the questions, what strategy did Imam Khomeini propose to solve the problem? How Imam Khomeini could combine between the tradition and modernity? Which one will be in order of priority in his list, tradition, or modernity? A qualitative research is perfomed to achieve the aim of this research and answer the research questions.

Since the emergence of modernity, and in response to its myriad aspects and potentials, which are constantly unfolding, countless reactions have kept emerging in almost all quarters of the globe. A large variety of anti-modern reactions, the common core of which is perhaps the idea that modernity, in one way or another, is illegitimate, stand out among these responses. According to some of these anti-modern responses, modernity has usurped the characteristics and features of religion, which has been the soul as well as the main shaping force of the pre-modern era and has reproduced it in a corrupted form. Two German-speaking philosophers, Karl Popper and Hans Blumenberg, are among the intellectuals who have defended modernity against the onslaught of anti-modern tendencies. In this paper, I briefly, though critically, compare and contrast the approaches as well as some of the arguments of these two thinkers in defence of modernity.

Investigation on modern history of urban planning in Iran shows that there are three approaches in the subject under discussion: “Modernism and Westernism”, “Traditionalism and anti-Westernism”, and “Adopt and Adapt”. Proponents of the first approach believe in encouraging methods to use the external concepts. The second, is the idea about ​​cultural and religious values, ​​thereby everything with nontraditional orientation is rejected. In the third approach the thinkers believe that if the parts of tradition are synthesized by modernity, culture and religion can adapt themselves with the development. The purpose of this study is to evaluate the adaptation of traditional urban design patterns of Islamic-Iranian cities in incompatible district of new Iranian cities (spontaneous settlements) and to focus on the application of the third approach in the current situation of Iranian cities. On this basis, the method of comparative analysis has been applied to survey the differences and similarities between historical districts and spontaneous settlements. Studies show that there are rather similarities among physical - spatial parameters (such as structural and environmental criteria) between the two types of districts; because both of these residential districts formed as organic structures that are unstable against unexpected risks and earthquake. However, there are the differences between these two types of districts in organized and formed periods. Despite historical districts that have been consolidated and organized during hundreds of years, spontaneous urban textures formed quickly and without any plan and planning. Meanwhile, the historical districts have usually integrated townscapes and unique materials such as clay, bricks or stone, while this character (integrated townscape and unique materials) never have been seen in the spontaneous settlements. There are similarities in economic and socio- cultural characteristics between residents in the two the types of districts. The residents living in poor economic condition, but under a very strong socio-capital and traditional beliefs; There can be seen several socio-cultural and particularly religious characteristics in people of historical residential districts that are similar with the spontaneous residential places, such as “strong relationship among families, friends”, “hospitality”, “mutual relationship among family members”, strong religious beliefs and the needs for privacy and security. However, these communities are different in some principles such as quality of life and spatial and physical qualities especially in favorable and beautiful urban landscapes. So it can be extracted and adopted excellent principles from traditional and historical districts and adapt them to the inappropriate modern urban districts. With regard to the existence of these similarities, we explain applicable principles of the spatial characteristics and designing quality in the historical district of Yazd to apply in Baghshater District in Tehran as a spontaneous settlement. Findings show that we can use several solutions to reconstruct this zone included: 1) land readjustment as the suitable solution in Baghshater District with regard to the familial residential pattern in historical zone of Yazd such as Fahadan District. 2) Focusing on the traditional concept of mutual relationship in residential houses. 3) Emphasizing on the hierarchy of The entrances and exits of the residential units.

In this article, the status of the Persian novel has been investigated via an interdisciplinary approach during the last hundred years. The research starts with the emergence of the Persian novel and continues up to the 2010s/1390s A.H., and it looks into the selected novels from a sociological outlook, i.e., studying literature within its social, cultural, political and historical context. The introduction of modernism into the Iranian society paved the way for the advent of this newly emerging type of literature in Persian literary tradition. Moreover, changes in the political and social structure of the Iranian society led to the establishment and the formation of various periods in the history of the Persian novel. Besides, communication with the modern world and accordingly familiarity with modern world literature through translation had also a considerable role in this process of transformation. To support the claims made in this research, examples will be presented from different novels written during the aforementioned period.

Gulen and Nursi present different images of the combination of Islam and modernity. This article seeks to evaluate the similarities and differences of Nursi and Gulen’s political thought. According to Gulen's claim that Nursi has been his professor, it seems that there is not much difference in their thoughts, but this article show that despite the influence of Gulen's ideas from Nursi and some similarities in their theoretical approaches, there are obvious difference in their thoughts. This article by applying a historical analysis, attempt to examine a comparative study on the religious and political ideas of Gulen and Nursi. The finding if this article shows that the central point of their theories is reliance on science education, Islam minus politics, combination of tradition and modernity, emphasis on democracy, compromise with other religions and Sufi tendencies, but they have many differences in the fields of ethnicity, methodology, etc.