كليدواژه :
تكوّن رفتار اخلاقي , هندسه , اخلاق , معماري
چكيده فارسي :
گسترش ارزش‌هاي اخلاقي با ظرفيت‌هاي دروني و بيروني هنر و معماري مي‌تواند نقطه‌اي براي آغاز رشد اخلاقيات در انسان باشد. اخلاق با ورود به فضاهاي معماري و در صورتي كه اخلاق عملي را در درون كاربران فضا تقويت كند، مي‌تواند نقش عنصري معنايي را در ايجاد فضايي معناگرا داشته باشد. اين معنا (= اخلاق) براي ملموس‌شدن و تجلي به ساختاري نياز دارد. هندسه، يعني كالبد و ساختار فيزيكي در معماري، مي‌تواند اين بار مفهومي را در خود جاي دهد و پيوندي ميان اخلاق و فضاي معماري برقرار سازد. پرسش اصلي پژوهش اين است كه هندسه و اخلاق چگونه پيوند ميخورد تا رفتاري اخلاقي در انسان بسازد.
روش پژوهش كيفي است. محوريت پژوهش بر چگونگي شكل‌گيري اخلاق در فعل رفتاري انسان واقع است. نخست به بررسي ماهيت انسان با تحقيق پيرامون شناخت و توصيف رفتار انسان پرداخته شده و مبدأ شكل‌گيري خصلت‌ها در انسان مورد مطالعه قرار گرفته و «ساحت‌هاي تأثيرپذير» شناسايي شده است. آنگاه اين ساحت‌ها در شكل‌گيري اخلاق عملي در «مراحل تكون رفتار اخلاقي» تحليل شده است. الگوي هندسۀ اخلاق‌ساز و نيز سازماندهي فضايي- هندسي اخلاق‌محور با ترتيب: هندسۀ قلب، هندسۀ عقل، هندسۀ حواس پنجگانه، تكرار واحدهاي هندسه و تكرار الگو، يافته‌هاي اين پژوهش را تشكيل مي‌دهد. مصداقي فضايي- هندسي از اين روند در معماري زورخانه به بحث گذاشته شده است. در نهايتِ بحث، هندسه و موضوع اخلاق در ساختن رفتار اخلاقي، در نقطۀ مشترك تأثيرپذيري سه كاركرد نفس و تأثيرگذاري هندسه بر آنها پيوند ميخورد و الگويي معماري براي سازماندهي فضايي- هندسي به وجود مي‌آورد.
چكيده لاتين :
Moral values and taking into account their extension
via the external and internal capacities of art and architecture
can serve as a starting point for the development
of ethics in human. Modern man’s need for a
spiritual basis is particularly pressing due to the current
spiritual crisis his existence faces. Ethics can
serve as a spiritual element in the genesis of a spiritual
space provided that it strengthens the practical
ethics in the users of that space. The incarnation of
this requires a framework, and geometry as the body
and physical structure in architecture can take in this
conceptual content and establish a link between ethics
and architectural space so as to furnish the fundamentals
of an ethical behavior. The key question of
this research is that how geometry and ethics are
linked to generate an ethical behavior in human?
The research method is qualitative. The main purpose
was to determine the ways in which ethics is
generated in man’s behavioral acts. First, man’s was
examined via attempts to identify and describe his
behavior before analyzing the origins of human traits
to determine the “susceptible areas.” Then these areas
were analyzed in the “different stages of the development
of moral behavior.” Finally, the potential
role of Islamic art and architecture in affecting the
“receptive areas” was investigated.
The ethic-generating geometry pattern, shaped
through ordering the “geometry of areas” in terms of
the pattern of ethical behavior formation stages, and
the ethic-oriented spatial-geometrical organization
ordered as heart geometry, wisdom geometry, and
geometry of the five senses, and the repetition of the
geometry units and the repetition of the pattern
comprise the findings of the research. This organization
reflects the order of the formation of architectural
spaces, which will set the scene through leaving
permanent impact on his soul (nafs) and its dimensions
for the disposition of the users of the space to
ethics as they pass through the latter. A spatiogeometrical
instance of the process is found in the
architecture of zoorkhaneh (a traditional Iranian gymnasium).
The process is incarnated in the form and
geometry of the architecture of zoorkhaneh, the
space function (the social-human organization within
the zoorkhaneh) and the neighborhood architecture
(culture).
Finally, geometry and ethics in the generation of
an ethical behavior meet at the common point of the
building ethical behavior are linked at the common
effectiveness point of the susceptibility of the three
functions of the soul and the impact of geometry on
them. In other words, man’s souls has three aspects,
and the geometry’s effect of each of these provides a
common point for the conjunction of the ethics with
the architectural structure. Affected by the order of
the stages of practical ethics (the genesis of ethical
behavior), this conjunction give rise to ethical dispositions
in the course of formation of the space. And, the
ethic-generating geometry, influenced by the sequence
of the ethical behavior pattern in the organization
of the “geometry of the areas,” furnishing an
architectural model for spatial-geometric organization.
