Different Aspects of the Fundamental Spatial Planning Pattern of Iran

The spatial planning rank as an interdisciplinary subject, has currently regained its status in many countries. Yet we cannot lose sight of the fact that, in certain cases, it has not achieved resounding success. The question that has faced Iranian geographers all along has been this: to what can be attributed the failure of Iran’s spatial planning programmers despite the implementation of ten such plans over a five_ year period? In response to this query, a nongovernmental institute entitled The center for an Islamic_ Iranian Model of Progress was established in 2011 by a relatively large number of Iranian scientists who set up a group of think tanks designed to analyze and present a model for the development of Iran. An example of this set is the Think Tank of Fundamental Spatial Planning, which has published the results of this research project in the form of monographs. An investigation of the documents published by the think tank in question, as well as the analysis of the views of eighteen thinkers within the field of spatial planning by phenomenology method and Using Wittgenstein's semantic network model, Wittgenstein's model suggests that Iranian researchers at the Center of Islamic-Iranian Pattern for progress have different views on what is being presented as the knowledge of the land. In this regard, the main theoretical differences can be described in three categories. Spatial planning is not simply an experimental science based on universal rules, but rather a product of cultural and geographical systems based on characteristics of various nations. Land constitutes a spatial container in which a value oriented theory takes shape, and given the value differences between human societies, different spatial frameworks emerge. Thus, the values of Islam will form another kind of space that is not possible in the cultural system of Etna. Spatial identity is a factor overlooked in the science of spatial planning, which is emphasized in the fundamental arrangement. This factor ensures the development of creativity and the recognition of social configuration in Iranian societies.