IntroductionThe practice of medicine today is divided into 2 major groups; what is regarded on the one hand as ‘ scientific’ or ‘ evidence-based’ medicine and on the other hand a disparate group known as ‘ alternative medical practices. ’ Modern or ‘ scientific’ medicine, the origins of which date from early 19th century C. E., has many shortcomings and is not perfect, but seems to be the most effective form of medical practice we have today. I will discuss this in a future article.

Problem statement: In the post-secular sphere, dwelling architecture is no longer merely a vessel for material habitation but emerges as a dynamic field for presence, perceptual suspension, and profound sacred experience. Despite the significance of this transformation, there remains a lack of precise models capable of explaining the interwoven layers of body, memory, symbol, and resonance.Research objective: Addressing this gap, the present study examines the mechanisms through which meaning arises in ritual dwelling spaces within a lived-cultural context, using a multilayered phenomenological model. The model -grounded in sensory perception, lived memory, symbolic codes, unconscious archetypes, and resonant qualities- demonstrates how these elements can lead to the ritual transformation of dwelling.Research method: Employing a qualitative-interpretive approach, the study integrates the phenomenology of perception, cultural semiotics, psychoanalysis of unconscious codes, and lived semantics to test the “Field of Appresentation” model in three historical–ritual sites in Ardabil. The analytical process combines sensory description, genealogy of collective memory, reading of spatial symbols, and examination of perceptual atmosphere.Conclusion: Findings indicate that space, at the intersection of perception and memory, functions not as a passive container but as an active field in which the event of meaning unfolds. Within such a field, the subject is transformed through processes of pause, repetition, and encounter. Reflective bodily movement, generational memory, directional spatial symbols, and the resonance of light, sound, and material converge in an inner experience that evokes a deep, unspoken memory of the primordial covenant -subconsciously and archetypically embedded in the spatial form- thereby transforming dwelling into a sacred act. The Field of Appresentation model thus reveals how activated dwelling can attain ritual, revelatory, and transformative qualities, becoming not merely a medium for formal representation but a site for archetypal experiences of presence, pause, and return, and for the awakening of the subject within the heart of being.

This article tries to study the status of settlement situation in Tehran metropolis with an emphasis on urban space. Its theoretical basis is based on Martin Heidegger ideas about dwelling. In his view dwelling means to care and protect human beings from each other, from heaven and earth and is maintenance meanings. The method of study is qualitative. The results shows: In Naseri Darul Khalafa [1] because of continuity, density and diversity of space and determinacy of the city boundaries there was the possibility of come together of four elements. But gradually several processes weakened the possibility of Settlement which includes: 1. exogenous development causes dispersion of residential neighborhoods and separates them from each other. 2. Highways, non-level intersections and metro minimize the possibility of get together and offer individualism and loneliness. 3. The logic of capital in many areas, causing the loss of public spaces and private domains is increasing. As a result of this process, the possibility of being together in parts of urban space is lost and togetherness is limited to houses. 4. Consumption spaces be more day by day, they addition to remove of subordinates, cause individual stories take shape to the actors in this field and democratic participation will be undertone. 5. Despite the multiplicity of historical events, they are not carved as memorial in the urban space and thus the city is not reminiscent of historical memory.

"Lifestyle and its scales" are prominent and influential cultural factors in shaping dwelling and residential environments. At various individual and collective scales and through the cultural traditions, lifestyle is the apparent aspect of culture in human life, organizing behavior settings in the built environment. Various definitions have been proposed for housing lifestyle scales. However, the present study is an attempt to enlighten designers’ minds through a systematic qualitative research methodology by analyzing lifestyle scales in manmade native environments. The samples have been chosen from the culturally integrated group of Qashqai people. Unlike social scientists, who use the concept of "lifestyle" to differentiate among various social classes and explain social status criteria in a society, this research has focused upon a behavior-environmental analysis of lifestyle scales in household dwellings. The method includes environmental and activities photography, residential units’ mapping and behavior settings diagramming. These are then followed by conducting interviews and using questionnaires to explore the preferences and meanings at four levels which benefits from means-end model as the theoretical framework. According to analysis of behavior settings diagrams and its implicit meanings of activities, the lifestyle scales in cultural groups of case study were classified as follows: 1) individual lifestyle scale 2) family lifestyle scale 3) neighborhood social lifestyle scale 4) social kinship lifestyle scale 5) social public lifestyle scale. The results of this study indicate that human lifestyle occurs on different scales, and settings are organized in each lifestyle based on the type and purpose of the interaction with others. Spatial organization of behavior settings that serves lifestyles scales, are affected from obvious characteristic of settings activities and its implicit meanings. Data analysis is emphasized, that lifestyle scales as a prominent cultural component will have a direct impact on shaping the built environment. Based on the study it is concluded that lifestyle scales are closely related to human values which provides foundations for behavior settings leading to spatial configuration of residential environment. The findings of this study also approves that man-made environments in general, and residential environments in particular, are products of human cultural systems. The analytical findings and especially its methodology in the analysis of overt and covert elements of lifestyle are applicable to understand the lifestyle scales in the other built environments. Cultural rural and nomadic groups still constitute a significant part of the population of Iran, so the methodology of this research could be used as an operational model in the design of dwelling for country's current subcultures. The most important results of this study is that help to study and better understand the concept of "lifestyle" through behavior settings diagrams and its along meanings in different scales in a family dwelling, which is systematic, objective analysis of findings and exploring the results of the life built environment is applicable in the fields of environmental design. For environmental design matches the functional demands of operators and human cultural systems is necessary that behavior settings used in various scales of life of every individual, family or group with its implicit meanings that impact on spatial organization of life environment be explored. The important thing in this issue is that in terms of cultural differences, it may that in different environments, different settings in lifestyle scales is used than they were in this research, therefore, it is emphasized that any design problem begins from human social systems analysis.

Our awareness of past cultures and civilizations usually does not go beyond historical periods; therefore, it will not be surprising to find ideas and beliefs that seem advanced at the beginning of the life of some nations. This is not because of the superior intelligence of that nation, but we know of a period of their social life which coincides with the beginning of history, and it is during this period that they seem to have more advanced thoughts and distinct civilization and culture compared with their contemporaries. This is the life of Iranian people. In this paper, the author tries to support this hypothesis by extracting the signs of intellectual and moral schools (Totemism, Atheism, Mithraism and Dualism) in Ferdowsi’s Shahnameh as the national epic.

A ritual landscape is a combination of ‘ Place’ , ‘ Event’ , and ‘ Manifestation’ in which the latter one is stronger than the others. In a ritual landscape ‘ observation’ and ‘ participation’ are considered as the main elements. The key actors in ritual landscape are the ordinary people as the audiences who participate in comprehending the play are of the same type. The ritual landscape is not the narrator of history, similar to what is happening to the myth; but instead it speaks of desires, concerns, and worldviews of past times. Therefore, criticizing it as a real fact and a narrator of history might have the anti-cultural consequences. The religious ceremony of Carpet-Washing (Persian: Qā lī shū yā n) held in Mashhad-e Ardahal is one of the ritual landscapes in which there is a combination of two traditional ceremonies belong to the Iranian Pre-Islamic and Post-Islamic cultures both in one ceremony. The event is held on the second Friday of the month of Mehr (October), which is according to the calendar of the propitious times (Saad) in ancient Iran, and its story is based on the blood revenge for an offense committed against the Imamzadeh. The symbols used in the ceremony has such a diverse and combinational aspects that decoding them can expose many ways for understanding the Iranian culture. Although the carpet-washing ceremony is kind of landscape that has gradually formed with many historical developments, but recent actions toward them with the aim of ideological interpreting might jeopardize its historical and mythological dimension. It should be noted that the ritual landscape cannot necessarily be evaluated by rational interpretation and its useful outcome addressing the utilitarianism; Rather, it is more appropriate to be considered as a manifestation of past culture in relation to the place. The combination of two rituals of ‘ Choob-Dastan’ (People with sticks in their hands) and the emotional ceremony of ‘ Nohe-Khani’ (a musical performance and mourning for Imam Hussein during the Moharam) together with the simultaneous participation of the actors and audiences in the ceremony, brings a special feeling toward an important event happened in the past of this territory, which its connection with the Imamzadeh› s blood revenge gives the ceremony a sense of justice; as a final word, the ritual landscape of Qā lī shū yā n must be preserved.

Persian ghazal that once only focused on romantic conversation proper found new horizons after expanding its subject matter and theme. However, at the same time, it caused serious damage to its form and coherence. The purpose of this paper is to study the ritual ghazal of contemporary Iran in terms of both text and hypertext. The fundamental issue of the paper is the challenges that have weakened today’s ritual ghazal, looking for the origin of these challenges at the hypertext that has influenced this poetic form. The method of the present study is argumentative and inductive. The main corpus of the paper is the ghazal poems published in the collection of contemporary poets. A critical examination is done of today’s ritual ghazal and its main problems, and it is concluded that in today’s poetry in general and ritual ghazal in particular, although thematic and especially ideological approaches have been extended, very serious damage has been done, which has negatively influenced the persuasion of general and intended audience. More importantly, the impact of hypertext damage is so considerable and far-reaching that disturbs the text of many of today’s ritual ghazals, and the root of many of the text’s weaknesses must be traced to its hypertext.

Abstract The rite of chivalry or fatuwwah is a long-standing tradition in the Iranian-Islamic culture. Discussing the moral and spiritual aspects of the chivalry ritual, using a descriptive-analytical method, this article aims to take a step towards the revival of the tradition of chivalry in order to expand and deepen morality and spirituality. Thus, I have studied and examined some of the sources and texts belonging to the ritual of fatuwwah, and have extracted and explained the general principles and outlines of chivalrous ethics using an analytical method. After explaining the history of chivalry, I have discussed its relationship with Islam, morals and Islamic spirituality. Then, I have briefly mentioned the methods of expanding manhood in individual, social and global fields.

The myth-religion of Sarai is one of the most popular and common traditions among the people of Azerbaijan. This myth-religion is the narration of the love of a girl and a boy, which leads to the suicide of the beloved due to the absence of the lover and the oppression of the village khan. This myth-religion is rooted in the literature and art of the people of these regions and has a high value burden in the culture of this region. In this research, which has been done in a descriptive-analytical manner, the authors have tried to study the pattern of love in this narrative and extract its main feature. According to studies, according to René Girard's theory, the sacrifice of the beloved as a result of the desire to imitate and obtain the girl that most village men want, by the village house and the spread of violence among the villagers in order to Preserving the honor of the village - which is the candidate of another man - is known as the main model for this narrative. In this case, the suicide of the beloved is the only way out of this conflict in order to preserve the authenticity, loyalty and freedom of a woman and at the same time, prevent Khan from harming the health and security of the village. After this sacrifice, the victim became a myth and supported the Sarai religion, which is manifested through oral and written literature, music, poetry, theater and cinema.