presence

The concept of place is ultimately a matter of ethical significance—of where something fits in a nexus or structure of meaning.  Often this meaning is quite personal, involving a sense of presence we associate with a place.  This essay investigates this connection through a study of Wordsworth’s poem, “Tintern Abbey.”  It argues that the notion of a presence-infused place is ultimately that of a second-personal space.  Presence is a matter of second-personal openness.  Therefore, when presence infuses place, it makes its space second-personal also.

Urban space has been formed in historical texture of cities under the influence of meaning and shape on the one hand and qualities related to human behaviors on the other hand. Among these points, neighborhood centers as the most important areas of social life in urban open space play a critical role in attracting people and improving quality and vitality of environment. This study presents the related literature in an analytical approach and expresses the relationship between neighborhood centers and human presence by structure analysis; it focuses on rules governing presence quality and formed behaviors in this places. In this survey, human and his presence in neighborhood centers are evaluated and urban spaces concept is formed by composing space location characteristics and human behavior. At least, it is sated that people`spresence in urban space of neighborhood centers expresses their thoughts and cultural interactions whose form shows its function and meaning. Therefore, humans would appear in urban space in a way that neighborhood centers quality depends on activity kind and their user's behavioral patterns.

By increasing house demand for living, the urban development planning has turned to towers, which provides a platform for the growth of the city, regardless of the traditional Iranian's architecture. Among the vital elements in traditional architecture, there are a variety of open and semi-open spaces such as the central courtyard, pool, veranda, balcony, etc that have been provided the needs for social interactions, privacy and other values among the inhabitants, but it is almost destroyed by the contemporary architecture. Therfore the necessity is to turn social interactions into spaces of residential complexes. Since in the variety of the quality of spaces, the architect has the most effective role, in a branch of interactive architecture, the most important thing is the interaction with the external environment that countless theorists have focused on this. The purpose is to explain the effective components of open and semi-open spaces in the presence and increase of social interactions in residential complexes. The research method was qualitative and based on the experts' descriptions, the characteristics of open and semi-open spaces were extracted and then their impact and interaction on the quality of space were investigated and adapted to the final model of interactive residential complex. Factors such as quality, security, the possibility of the presence of children, sense of belonging to the place and social discipline in different types of open and semi-open spaces, can have an effect on the adaptation of the spatial structure of residential complexes on the more interactions of residents.

The Khafīfīyya Order is attributed to Ibn Khafīf, Sūfī of the fourth century AH (882/982) who lived in Shiraz. The concepts of Absence ( ghaybah ) and Presence ( ḥoḍūr ) are central ideas in Ibn Khafīf's school. However, the existing literature provides only a brief mention of this attribution to Ibn Khafīf, the founder of the Khafīfīyya Order. Given the lack of in-depth study on Ibn Khafīf's social approaches, this article seeks to elucidate the significance of mentioned ideas within Ibn Khafīf's intellectual framework and expound on the interpretation of their meanings. This research adopts Chandler's semiotic approach to delve into the ideas of "absence and presence" within context. The findings of this study reveal that Ibn Khafīf endeavored to show isolation and seclusion as different and sometimes even contradictory acts of abstinent ( tark ) from worldly matters.