identity

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.

With the critique of the philosophy of identity, Theodor Adorno wishes to shift the concentration of thought to the non-identical. In Adorno's beliefs, from Parmenidus up to Hegel, philosophers sought to overcome contradictions, or to adapt and unify thought and existence. But, Adorno, by emphasising the principle of contradiction, tries to resist againts the idea of the identification of thought and the object. The claim to capture the totality of the real by means of concepts is but an illusion because of the fact that objects are non-conceptual and that the totalizing characteristic of concepts cannot fully perceive the particuliarity of the objects. Reification which has been the dominant ruler of the world since the emergence of late capitalism, has made thoughts resemble the rules and relations of commodity, finally resulting in the identification of the experience. Adorno attempts to recover the objects in their non-identity and free the objects from the dominance of the subject via rebuilding the relations of subject-object in the idea of mediation and save the reificated subjectivity. Based on this view, a constellation of concepts which has a kind of historical quality gathers around an object and, as these concepts seek to explain and comprehend fully the object; Nenetheless, those concepts would never reach the end in doing so.

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!

Although the problem of motion has created various challenges in the history of philosophy by itself, the trans-substantial motion as the turning point of the Transcendent philosophy is prone to some additional challenges that can be followed in the manifest of dialetheism. One of these challenges is the loss of the identity of subject in the context of motion and, following this, the realization of borderline-states and the appearance of a paradox known as the problem of ambiguity in philosophical literature. Such debates themselves lead to paradoxes that contemporary dialetheists consider as evidence for the existence of contradiction in the outside world. The manifestation of such challenges and their relationship with the trans-substantial motion is the focal problem of the present paper. Since any change in archetypal forms in the cradle of trans-substantial motion is of the gradual and continuous type rather than the sudden type, the absence of a borderline at various stages of motion paves the way for the truth of two different quiddities at the same time for one subject, which necessitates contradiction by itself. Following a critical descriptive analytic method, this study reveals that Mullā Ṣadrā has responded to both challenges. He has answered the identity challenge based on the idea of “matter with form” and referred the challenge of ambiguity to our perception’s negligence in matching quiddity to all modes of being.

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.

One of the viewpoints about bodily resurrection is Ghazali's theory, which believes in the alike of the otherworldly body and the worldly body. On the other hand, Mulla Sadra explained the physical resurrection according to the principles of his philosophical system and concluded that the soul and the body will be the same. Mulla Sadra criticizes Ghazali's theory; He considers the most important criticism of Ghazali's theory to be that it is not compatible with rational principles and that his opinion requires reincarnation. In this article, we have examined Mulla Sadra's criticisms of Ghazali on the issue of physical resurrection, and following that, we have stated the similarities and differences between the theories of these two thinkers. The similarities and differences between these two theories can be found through the method of intellectual analysis and through the analysis of Mulla Sadra's discussion on Ghazali. Similarities can be seen between the theory of these two thinkers regarding the survival of the soul after death and the intellectual celibacy of the soul, although these two theories are distinct and different from each other in their approach to the nature of the human soul and the relationship between the soul and the body. Therefore, in the quality of the afterlife body, they interpreted it as the similarity or objectivity of the afterlife body with the worldly body, but this difference is in the interpretation, and in fact, the meaning of these two thinkers is the same thing, and that is that the identity between the person in the afterlife and the world is established.

One of the important and challenging issues regarding Divine attributes is the that of the existential relationship between Divine Essence and Attributes and the how of Essence`s being qualified with the Attributes of perfection. Khawjah Nasir al-Din Tusi defended the theory of "the identity of God's Essence and Perfect Attributes" in his book Tajrid al-i`tiqad and based it on God's state of being essentially necessary in existence. Now the question is raised that: how can the theory of the identity of Divine Attributes and Perfectional Essence be proved on the basis of the necessity of existence? The hypothesis of this article, using the descriptive-analytical method, is that Khawjah put the concept of "necessity of existence" as an inclusive title for some of his ontological and theological foundations to explain the theory of identity. His main ontological foundations in this topic are the unity of the concept, originality, and gradational state of existence. Also, his use of some theological principles such as "the identity of the Essential necessity with the Existence of  the Supreme Right", "the unity of the Necessary by the Essence", "the simplicity of the Essence of the Necessary by the Essence" and "the reachness of the Necessary by the Essence " which help to argue more fully the theory of identity.

The Philosophical investigations in to the Essence of Human freedom (1809), known as the Treatise on Freedom, is Schelling's attempt to establish a system of freedom. Schelling's main concern in this treatise is to resolve the confrontation between freedom and necessity, which, in his view, is the focus of philosophy. Schelling's main concern in this treatise is to resolve the confrontation between freedom and necessity, which, in his view, is the focus of philosophy. The principle pursued in the fundamental search for the formation of the system and the solution for the conformity of the system and freedom is " identity", which in the true sense means that in pantheism it becomes possible as the only possible system of reason. By proposing and rejecting possible and deterministic interpretations of pantheism, especially in the system of Spinoza and Leibniz, he not only corrects them, but shows that the leading system of pantheism to determinism is the result of a misunderstood ontological understanding. This study shows how, according to Schelling, misinterpretation of this principle allows the incompatibility of system and freedom in different definitions of pantheism. And how Schelling's interpretation of the need to pay attention to "is" leads to an ontological question of the meaning and truth of being in the thought of German idealism. A critical reading of Schelling's attempt to eliminate possible misinterpretations of identity means prioritizing ontological issues over theological issues such as pantheism and explaining a single basic principle for establishing a system as the jointure of the order of being.In order to answer the relationship between pantheism and freedom, we turn to reflection on different interpretations of Schelling's pantheism, this is done by criticizing and examining the errors in Spinoza's and Leibniz's misinterpretations of pantheism. Then, by discussing "is" and showing Schelling's transition from the usual understanding of the principle of identity, we question the true meaning of identity. Finally, we come to the position of answering this question, how does Schelling, with the correct interpretation of the true meaning of "is" in these statements, look for a foundation for the formation of the system and a solution for the compatibility of the system and freedom? Based on Schelling's new understanding of the principle of identity, the leading of a pantheistic system to determinism does not arise from its pantheistic and theological elements, but is the result of ontological misunderstanding and resulting misunderstandings. The wrong context that has become the root of such misunderstandings is the misunderstanding of the meaning of "is" and the role of the conjunction in the sentence. Therefore, the question of pantheism, as a question of the system, leads to the question of "is" and this means changing and transforming the theological question into an ontological question and planning the ontological foundations of the freedom system. Heidegger uses this material to show that the determining element in the question of pantheism is the ontological element, and according to this meaning of the principle of identity, the question of the possibility of a system of freedom is related to the adequate understanding of existence and its fundamental determination, and the question about pantheism is considered He attributes the question about the system to the question of "is" and the way of connecting the jointure of beings.

Legal and moral responsibility as well as human immortality in life after death and its reasonableness is based on the acceptance of "personal identity". Considering the existence of various changes in human beings, it is possible to accept this "personal identity" if, a fixed truth can be discovered in humans over time on the basis of an ontological perspective. Therefore, the important question is that, considering the existence of extensive changes during human life, what criterion is acceptable for personal identity? There are different views about the criterion of "sameness". The present article, with analytical-critical method, explains and compares two important views on identity, namely "psychic continuity" or "accidental identity" and the view of "non-physical essence". Paying attention to the important challenges of each of these two views will be a serious concern of this article. Since Mr. Mulla Sadra's point of view provides a precise criterion for this essential identity and does not have the problems of views such as physical continuity (especially my broad view), by solving the challenge of summation between "this identity" and "the essential movement of the soul", this non-physical essential identity is the chosen point of view. This article counts.