هویت

In order to exert its influence and power in the international arena, along with its economic power, the European Union emphasizes the norms and values that have a direct impact on its foreign relations with other actors, including relations with Iran, and this actor spreads these norms and ideological influence abroad. It follows from its borders. Based on this, the main question is, what is the effect of the identity-normative policies of the European Union on the relations with the Islamic Republic of Iran between 2002 and 2020? The temporary answer is that the identity-normative policies of the European Union are based on principles such as human rights and democracy, which, based on its criteria, look at relations with the Islamic Republic of Iran, which has caused a decrease in the level of relations between the two political units during the years 2002 to 2020. Iran also sees itself as a great regional power in its relations with the European Union, and they expect the world to recognize this power. This is considered a part of Iran's personal identity in the region, which highlights its importance in different periods. In other words, Iran's territorial and geopolitical identity is considered a part of its inherent power that the European Union should pay attention to.

This article aims to analyze the concept of architectural identity as a mental phenomenon, targeting both audiences and architects. It addresses the implications of architectural identity and explores the type of definition necessary for architectural purposes in three main sections. The first section examines the concept of identity across three meta-architectural fields: philosophy, psychology, and sociology, which extensively utilize this concept. The study reveals a general discrepancy in definitions within these fields when applied to architectural contexts. In the second section, to arrive at a suitable definition for architectural purposes, a systematic classification of definitions is conducted, followed by a logical analysis aimed at achieving the primary research goal. The third part of the article presents the ontological and epistemological characteristics of absolute architectural identity from an essentialist perspective, employing analytical methods and logical reasoning. The findings suggest that architectural identity is inherently "exploratory" within the essentialist paradigm, with innovation and inventiveness potentially diminishing architectural identity. Furthermore, the deliberate "reduction" of architectural identity to the "unity of mental expectation and physical perception," despite not encompassing all aspects of place identity, enhances efficiency in architectural studies and design

Charles Taylor has a distinctive status among contemporary philosophers. Taylor’s important concerns are “identity” and the “lack of meaning”. He thinks that modern moral philosophy is lacking in strong evaluation of “identity”. What is dominant in the modern age is a naturalistic view, which, as Taylor puts it, destroys the meaning of life; individualism and instrumentalism are consequences of this view. In his historical account, Taylor shows that individualism leads us to authenticity and relativism. Taylor thinks that “identity” is to know who I am and where I stand. Our identity is defined by commitments and identifications. Moreover, identity is formed by our dialogical and social character. Also the Good is shaped in association and dialogue. One of Taylor’s concerns is restoration the meaning to our life. He speaks of frame or horizon within which human beings receive meaning for living. According to Taylor, it is possible to make a relation between “identity” and “good”. One major criticism against Taylor’s thought is that there is an inconsistency between “identity” and “good” in it. In other words, we cannot believe in an identity as formed by dialogue and, at the same time, speak of similar moral intuitions.

Nowadays, in contemporary tombs, the consideration of identity-building components in Islamic Iranian architecture has been forgotten. In such a way, the tombs of contemporary Iran have turned into meaningless places. Therefore, the research aims to explain the identity components of Iranian architecture in the tombs of Hafez in the Metaverse era. The research question is how to quantify and understand the identity components of Iranian architecture in the tombs of Iran in the Metaverse era. In this regard, the descriptive-analytical research method has been used, and the method of collecting information is through library studies. The results showed that in the age of the metaverse, which is based on virtual realities and the virtual world, components such as real presence, interaction, stability, transcendence, and low cost can revive the identity-building components of Iranian architecture in today's tombs. Considering that the metaverse era manifests modernity in the virtual world, the combination of traditional and modern physical elements in form, materials, and geometry can be appropriate when simulating. Additionally, the use of environmental and climatic patterns, such as the garden and pavilion pattern, the five elements of nature, and attention to the region's climate, can lead to economic savings while maintaining sustainability.

The impact of modernity on non-western societies has forced them to redefine their traditions and related institutions. Islamic societies have not been immune to the influence of modernity, and Muslim intellectuals have been deeply involved in the concepts of modernity; Concepts such as: rationality, science, progress and secularism, individual freedom, social equality and democracy. Ali Shariati was also in such a field of thought. The main question of the article is what is the relationship between tradition and modernism in Shariati's thought. The hypothesis of the research is that Shariati, like most Islamic intellectuals, was in the confrontation between tradition and modernity. Due to facing the social issues arising from this encounter, he has definitely proposed some ideas regarding these two.The background of research in this topic is very rich, the most important of which have been reviewed. The article "Analysis of the position of religion in interaction with modernity in the thought of religious intellectuals of the second Pahlavi period" tried to examine the relationship between religion and modernity (case study: Shariati and Bazargan). The article "Shariati, Political Modernity and the Islamic Revolution" tried to "evaluate some modern concepts in Shariati's thought in relation to political modernity and examine its impact on the Islamic Revolution". Also, the article "A reflection on Shariati's political thought; Unsuccessful attempt to combine tradition and modernity" has been searching for an answer to this question: "What is the most important Sharia reason for creating a dialogue between tradition and modernity and what was the result of this attempt?" The article "Meaning of the West and Modernity in Shariati's Thought" tried to explain Shariati's view of the West and modernity. These researches are important works, but they only deal with the political aspect. The innovation of this research is the attention to epistemological dimensions.

The methodology of this article is an interpretive approach. This interpretive approach has been textual. But this interpretive approach has been based on a theoretical framework. This theoretical framework has been a critical reading of the relationship between tradition and modernity. This critical reading, by distancing itself from the common theory of the antagonistic conflict between tradition and modernity, has sought to understand the connection between the two. Therefore, the emphasis on the critical reading of Ali Shariati's original texts has been based on that theoretical framework.

While Ali Shariati had a deep look at the historical features of the tradition system and was aware of the weight of the heritage of the tradition, at the same time, he also paid attention to the effects of modernity and knew that neither of these two could be ignored. Therefore, he never wanted neither tradition to overcome modernity nor modernity to marginalize tradition. He tried to open a third way by criticizing both modernity and tradition. His third way is a critical reconstruction or in other words a kind of renaissance or religious renaissance. A renaissance that enabled the system of tradition (at the heart of which was the collection of religious teachings) to face modernity and accept it critically. To open such a way, Shariati considers a vital role for intellectuals. Shariati emphatically condemned the fanatical and irrational nature of traditional concepts and expressed his dissatisfaction with modernity based on blind imitation of the West, the spirit of capitalism and modern scientism. With such presuppositions, Shariati criticized the modernity, and by distinguishing between good and bad, he chose what he needed. Then he started the same interaction with the tradition system. Then he puts his selected components together to present a new architecture. Modern building with traditional materials.Finally, it can be said that Shariati's approach to tradition and modernity was a type of "selective modernity". Shariati saw modernity not as a whole and a unified nature, but as a multifaceted collection that, instead of accepting such a collection at once, should be carefully selected in its parts. It means that Shariati approached the tradition with a critical ruler from the point of view of modernity and its requirements and "selected" the necessary components, and had a "selective" approach to modernity itself. In the end, he passed both of these through the sieve of his critical view, so that instead of "rejecting modernity" (hostility to modernity) or "praising modernity" (immersing in modernity), he chose "selective modernity". In this view, there is neither blind hostility nor unconditional surrender; But a critical and conscious choice!

Identity is one of the most important key terms in humanities in the contemporary world. Similar to other theoretical concepts, it originates in metaphysical principles and cannot go beyond them. A study of the principles of the Transcendent Philosophy with reference to the attention to the truth of existence and the related principles reveals that Man’s true identity is the same as its status, which is simple and, while enjoying stability in character, is gradual and fluid. Accordingly, in the course of its motion, the human identity experiences different changes and attains several scientific and practical perfections that result in different effects and levels with each having its own specific attributes and names. This perception of Man is not only consistent with the realities of human life and Iranian-Islamic culture but also capable of resolving many of the concerns and challenges in modern sciences in relation to anthropology and identity crisis. The present paper examines the ontological principles of the Transcendent Philosophy in relation to Man’s identity and its effects.In the course of its movement, this existence experiences various changes and achieves many scientific and practical perfections, which causes it to have various effects and degrees in such a way that various attributes and characteristics are obtained from each of its stages. This recognition of human beings is not only compatible with the realities of human life and Iranian-Islamic culture, but also eliminates many concerns and challenges of new sciences in the field of anthropology and identity crisis. This article points to the ontological foundations of transcendental wisdom and its relationship with human identity and examines its results.

Representing the identity capacity of the Qur'anic teaching of the ummah has been the most important purpose of this study.

This research is based on a descriptive-analytical method, and in terms of the achievement or result of the research is of the development-applied type and in terms of the purpose of the research is exploratory and in terms of the type of data used, it is a qualitative research.

One of the most important findings of this study is to prove the "extractive" abilities of the nation. In other words, this doctrine has the ability to create the necessary ideology to take advantage of the material and immaterial possibilities available in the Islamic world to achieve its goals and ideals - according to the desired priorities.

The results of analyzing and combining the collected data showed that "collective identity injection", "transformation of fragmented identities into integrated ", "simultaneous similarity and differentiation", "common symbolism" and "reduction in extreme identity seeking"  has been one of the important cases in the identifying functions of the Qur'anic teaching of the ummah in the Islamic world.

Modern philosophy, in short, is a comprehensive program and a system of knowledge according to which the whole universe is comprehensible by man alone. The center of this system is the self-conscious mind or the cognitive identity. In modern philosopher’s view, the validity of the system of knowledge, as well as its unity, is dependent on the self-conscious mind or its identity. According to Descartes, the self-consciousness of the mind as a conscious substance is the basis of all kinds of knowledge, including the physical and metaphysical ones. In contrast, philosophical postmodernism is a comprehensive discourse that opposes the self-sufficient system of knowledge and cognitive identity. The main postmodern philosopher’s concern is to establish a philosophical discourse by using the concept of "alterity" and linking it to other non-epistemic ideas. From the point of view of this article, neither the theory of identity and the relative epistemological ideas nor the concept of "alterity" and the accompanying pragmatic notions can establish and form an independent self-sufficient system of knowledge or a non-epistemic dominant philosophical discourse.

The purpose of this study is to build the construction of national identity of PhD students with a qualitative approach and grounded theory technique.

The tools used for data collection were semi-structured interviews and purposeful sampling method was used to select the interviewees and theoretical sampling (theoretical saturation) was used to identify the number of people. The statistical community of the research is PhD students in the humanities who have been studying for the past decade.

According to the findings, the causal conditions of this study are language, religion, the value of civilization and ethnic groups in Iran. Humanity takes precedence over nationality. Appropriate education, demands and the position of the people and conscious personal decision-making were introduced as strategic categories, and the result of this coordination is the choice of homeland for life, territorial integrity and national identity.

One of the fundamental issues of modern world is the issue of identity and the present article try to deal with it in children. Children are the most vulnerable part of society. Family is the first stage in which man seeks to know himself and regain his identity in interplay with his family members. Accordingly, family is very important for regaining identity. The present article tries to study some of the important family problems then proceeds to study the impact of family on regaining the identity of children with reference to the various levels of coherence, flexibility of family, employment of mothers and children, on the whole their exploitation in lower ages, way of bringing up children in a family and quantitative changes in a family in the absence of one of the parents or both of them. All these play significant role in the formation and transformation of the identity of children.

How the philosophical concepts are realized in illumination philosophy is affected by the way they are realized in peripatetic philosophy. In peripatetic philosophy, the dominant view on the way those concepts are realized is the external superabundance of these concepts to the identity of the object of accident. Thus, Suhravardi maintains that superabundance of the philosophical concepts to the identity of the object of accident leads to origination of vicious circle and other rational drawbacks; thus, he negates the external realization of those concepts, and explicitly incorporates them into the logical concepts. After Suhravardi, nearly all of the philosophers before Mulla Sadra were influenced by his view, but most of them, unlike Suhravardi, maintained that although it is impossible for the philosophical concepts to be found in the external world, those concepts, unlike the logical ones, have their origin or the origin of their attributes in the external world.

Since the time of its first publication in the 1960s up until now, Al-i Ahmad’s Gharbzadegi has been the locus of much controversy, both in academia and in politics. Among the various encounters with this influential text, one of the dominant interpretations, particularly in the decades after the 1979 Revolution, has been the one that reads Gharbzadegi in the framework of cultural essentialism, or “authenticity”, and as a call for a “return to self.” This essay aims to explicate the inadequacy and one-sidedness of this dominant interpretation through highlighting both the potentials of the text to move beyond cultural essentialism and its explicit critique of the notion of the “return to self”.

Moral commitments of therapists is the important subject that attracted the attention of researches in the field of medical ethics. The aim of this research was to investigate the relationship between basic psychological needs and moral identity among medical students.

The plan of this research is descriptive-correlation. Subjects were 140 medical interns of Shiraz University of Medical Sciences that selected by stratified sampling method from Shiraz public hospitals. For collecting data, using psychological needs satisfaction scale and self- important of moral identity scale. Data were analyzed by Pearson correlation coefficient, and multiple regression analysis.

Results of research showed satisfying needs of competence and relatedness have positive correlation with internalized moral identity. Also, satisfying needs of autonomy, competence, and relatedness showed positive correlation with symbolized moral identity. In addition, results of multiple regression analysis indicated that satisfying need of competence predicts internalized moral identity, positively. Satisfying need of relatedness predicts symbolized and total scores of moral identity positively.

In general, results of present research in line with early research evidence and self-determination theory, showed the importance of satisfying basic psychological needs in forming medical students’ moral identity.

The present paper seeks to answer this question; what paradigms and approaches can elucidate the theories of the origins of national identity genesis?

To answer the question of this essay, descriptive-analytical method and library study technique are used.

The research results show that the origin of national identity based on six theoretical paradigms; Primordialism, Perennialism, Modernism, Ethno- symbolism, Instrumentalism, and Post-modernism and based on four theoretical approach; Essentialism, Constructivism, Discursive and Life-World can be explained, interpreted, and explained. in this assay all of this theories will be mentioned.

What is identity and answering the question of "Who am I?" Has always been one of the epistemological questions and fundamental issues of humanity from the beginning until now that never become out of fashion and it is one of the newest topics of the modern and postmodern era. Therefore, from results of this study is proper classification of dispersal theories about origin of national identity genesis in format of different paradigms and approaches that it has been very effective on gaining true cognition in analyzing of topics and identity phenomena in different fields of political, social, cultural, historical, artistic, literary and ets.

Due to its importance, the issue of women is considered by researchers and sociologists in various dimensions in this era, and accordingly, it is a factor in changing the atmosphere of various societies in favor of women. Religion and heavenly books can be mentioned as one of the serious factors influencing this change. The presentation of these books on women's identities is a factor in clarifying the serious effect of religious teachings. Since the identification of women in their special rulings has not been explored in the two books of the Quran and the Torah, in this study we intend to re-read the individual, social and religious identity of women in their specific rulings by an analytical and partial religion method. This research has shown that women's identities in some rulings, whether dependent or independent, reveal their identities and ultimately provide a platform for new reading of the teachings of the Quran and the Torah.