Complexity and conflict are some of the strategies to increase visual diversity, which is less considered today in the context of extensive construction and adherence to the universal, inclusive model. This issue has led to long-term boredom in contemporary homes. However, the factors of contradiction and complexity are seen in the visual diversity of traditional architecture. In this way, the set of Opposites as a strategy for creating some visual difference is one of the essential items that can reduce architectural space's uniformity. In this regard, since the utilization of the contrasting phenomena has some different consequences in architecture space organization (from positive to destructive impact) so, it must be evaluated in a valuable physical environment where this concept of conflict is well traceable. One of the most useful settings can be considered to be a case study for assessing the utilization of the opposite phenomena, is the traditional architecture in Iran. This architecture is full of exemplars that can be useful for learning architectural design. In this research, because of the undeniable quality of traditional houses in Yazd, these houses selected as research case studies. What follows in this discussion is a qualitative assessment of the traditional homes for finding the kind of the opposite phenomena and the process application to use them. In this study, the research method is based on grounded theory, and the field information was collected in two sections: open interviews and observations. The results of this research show that Structural and visual elements of the traditional houses in Yazd consist of the positive association of conflicting elements that you can experience in different situations. The results of this study indicated that the physical and spatial structure of traditional houses in Yazd had provided conditions where one can experience a positive association of Opposites in different situations. In this process, it was found that the types of Opposites that can be classified into four types of sensory, perceptual, visual, and symbolic contrasts increase the best understanding of the phenomenon, respectively, balance the totality of space, increase diversity and increase the semantic load of space.

This exploration addresses some aspects of Zoroastrianism, examining how the ancient Persian belief system aligns with the dynamic and indeterminate principles of  Fuzzy, Neutrosophic, and MultiAlist systems. Zoroastrianism, rooted in the eternal struggle between good and evil, light and darkness, exhibits parallels with Neutrosophy's acknowledgment of indeterminacy, incompleteness, and the dynamic interplay of Opposites. The prophet Zarathustra's vision of a neutrosophic God challenges conventional notions of divine attributes, emphasizing a dynamic and evolving universe. Before investigating these vague areas, the concept of unclear conceptual borders is explored, emphasizing the indeterminacy and imprecision inherent in defining Opposites or partially opposite concepts. The law of included infinitely-many-middles suggests that between Opposites, there exist infinitely many nuances or middle values. Sorites' paradoxes challenge traditional logic by exposing the difficulties in defining vague boundaries. Neutrosophic Interpretation suggests introducing a buffer zone between Opposites, resulting in Neutrosophic Sorites Paradoxes. Moreover, this exploration highlights the need for a more flexible and nuanced understanding of conceptual boundaries, acknowledging the dynamic and indeterminate nature of many philosophical and logical constructs. Finally, we delve into the application of neutrosophy to various cultural and philosophical concepts. The legendary figure of Gilgamesh, described as two-thirds god and one-third human, is examined through both traditional and neutrosophic perspectives. Additionally, Hindu concepts of Dharma, Adharma, and Karma are reexamined within the context of neutrosophy. The logic of the Diamond Sutra in Mahayana Buddhism, characterized by paradoxical language and a focus on emptiness, aligns with neutrosophic principles in challenging fixed notions and embracing the interconnected and indeterminate aspects of reality. Despite diverse cultural origins, these examples share a common thread in questioning absolutes and embracing the dynamic nature of existence.

Heraclitus of Ephesus (480-550 B. C. ) has been called the Obscure Philosopher since long time ago. At first, it was Timone of Philionte, the satirist of the 3rd century B. C., who called the expression style of Heraclitus enigmatique. The name of the style, then, was given to the author, himself. At last, Heraclitus was known as the Obscure Philosopher. So, the title of the book has had an ancient history. Regarding the Pre-Socratics, we do not have any sources available except the Early Greek Philosophy by Sharaf (Sharafeddin Khorasani), and the Cosmology of Heraclitus of Ephesus: Texts and Some Remaining Translations by Mehdi Kohandani. Therefore, the Obscure Philosopher is appreciated. The book is written by Dariyush Darvishi Published by Nashre Porsesh in 2012. It is a research on the ideas of the Heraclitus, the pre-Socratic philosopher, and it is a translation of his words into Persian. Here, we consider the discussions of the book, and only we point out to some notes on the ideologies of Heraclitus and the author’ s review on them. It is concluded that this book has a duplicate advantage for the Persian readers; first, it is the compilation of the present popular translations such as the Persian translations from the Heraclitus words with their Greek original texts; second, it is the studying of the fundamental bases of his ideas.

Words having opposite meanings form one of the semantic relations. This phenomenon is a lexical issue which has been utilized in works of interpretation and in the literary discussions of interpreters. The present article is aimed at exploring Opposites in Majma’ al-Bayan and Ravza al-Jenan due to their special significance in these two works of interpretation. Hence, following a review of the background of Opposites and the views of their advocates and opponents, the article evaluates Opposites in Quranic sciences and their role in Majma’ al-Bayan and Ravza al-Jenan. The findings of this study suggest that Tabarsi and Abulfutuh acknowledged the existence of words with opposite meanings in the Quran and utilized these words in the interpretation of the verses which included such words.

In traditional rhetoric, pun and saj’ (Persian rhymed prose) are two figures of speech that shape the beauty of language through musicality of speech. Abdolghaher Jorjani considers the merit of pun in conceptual requirement; it is well received when meaning calls for it. In Masnavi Ma'navi, by Jalaleddin Mohammad Balkhi aka. Rumi, the use of pun and saj’ is remarkable, but the linkage created between these figures of speech and meaning gives a distinctive feature to Rumi’s poetry. This can be observed, for instance, in binary oppositions which have made use of the literary device of pun and saj’. Accordingly, the hypothesis of this research is that many binary oppositions in Masnavi are related to those words which have pun or saj’ in them, and the opposition between verbal balance and conceptual distinction adds to the eloquence. As the theoretical background of the research, a structuralist approach to literary criticism is initially considered to extract binary oppositions, which are then are separated and classified based on the puns and saj/. The research method is descriptive and the results of analyses are as follows: (1) binary oppositions in Masnavi are accompanied by puns and saj’; (2) among all types of binary oppositions in pun and saj’, pun in different initial letters and parallel use of saj’, which both have the strongest sense of musicality,  show the most frequency; (3) many of the binary oppositions appearing in the words with pun or  saj’are not included in diction rules of the language and are Rumi’s poetical innovations; (4) the function of binary oppositions accompanied by pun and saj; is considerable in rhyme making or verse making.

Art and architecture are mainly the product of commUnity culture rather than that of one or more individuals decision. Being content with the bodies recognition and their form and neglecting their link with the cultural context, leads to the superficiality. It is written in logic that two Opposites can not be combined. Aristotle's logic also confirms the dualism, the distinctions, the varieties and the differences. while it seems that god's adjectives and dualities in the world and the mystical thinking, confirm coincidence of Opposites. Also in Christian and Taoism mysticism, coincidence of Opposites, is also accepted. It also exist in the new hermeneutics. Rumi knows the Opposites and the coincidence of Opposites from the principles of creation. The Principle of combination and the coincidence of Opposites can be seen among all the world's phenomena. The purpose of the present research is to prove the coincidence of Opposites in the essence of mystical thoughts and its impact on the essence of art and architecture and to find the case studies. In this regard, based on the qualitative method and the strategy of logical reasoning, we study the principle of the coincidence of Opposites in the essence of mystical thoughts and its art and architecture manifestations and study the contrasting qualities in their case studies. The results of the research show that the coincidence of Opposites in the universe, is theology and one of the principles of creation. The theology that after penetrating in to the society gradually has turned in to the norm, the value and the taste and has consciously and unintentionally emerged in art and architecture

Undoubtedly, Dawani is one of the most prominent figures that came to the world of being after the Mongols' attack on Iran (which led to the annihilation of philosophy and culture in this country) and in the time interval between the development of the illuminative School of Philosophy and the formation of the Transcendent Philosophy (by Mulla Sadra). Dawani's significance lies not only in his numerous writings but also in his benefiting from a kind of independence in his thoughts, which led to the development of a number of innovative ideas. In addition to being famous as the commentator of Shaykh al-Ishraq's works, he had also complete dominance over Ibn Sina's works and, in many case, he sought help from his words in order to explain his points. The other point that we will deal with in this paper is the effect of accepting gnostic works on his thoughts. Perhaps, we can say that the most important of Dawani's ideas is the one related to the Unity of being (which he himself refers to as dhawq fa 'alluh or the theologian's taste). He has tried to not only bring his other thoughts in harmony with it but also use it to demonstrate other issues. When discussing the issues of existence and quiddity, cause and effect, etc., Dawani argues based on dhawq fa 'alluh. He also resorts to it when demonstrating the other aspects of oneness (oneness in the necessity of existence, oneness in acts, and oneness in attributes). Accordingly, after explaining the Unity of being in his view, we will present his words concerning the other types of Unity.

"Unity in multiplicity and multiplicity in Unity" is an effectual doctrine in explaining the purposes of transcendental wisdom, particularly the unification (tawhid) of existence. Transcendental theosophers like mystics have emphasized this doctrine. For clarifying the different features of this issue, they have put the explanation of the monistic worldview in variegated expressions. Individual Unity of existence utilizes justification, explanation, and argumentation to emphasize both Unity and multiplicity in the same way. Each of These justifications is illuminating in divine wisdom under abbreviations or fundamental principles. Provided good explanations, essence (haqiqah) and thinness (raqiqah), apparent (Zahir) and manifester (Muzhir), and Simple Essence (Basit al-haqiqah) are those doctrines which are very illuminating in transcendental wisdom. Besides, the principle of "Unity in multiplicity and multiplicity in Unity" with distinct formulation, has been developed and led the audience to individual Unity of existence. Picking some passages from Aqa Ali Modarres' writings and abrading them together, some amateurs in transcendental wisdom expressed that this doctrine in his philosophy is restricted to the gradation of existence and is in contrast to individual Unity of existence. Reviewing the claims in these articles and finding the explanation of this doctrine among explicit sayings of Aqa Ali Modarres will pave the way for the sound understanding of transcendental theology.