Ort als eine menschlichen Errungenschaft und Ergebnis der Bestimmung der Verbindung zwischen Himmel und Erde; Die iranisch-Islamische Architektur, eine Möglichkeit für Nachdenken über das würdige Leben des Menschen aufgrund der Harmonie zwischen den irdischen und Himmlischen Elementen.
Space as a Human Achievement and a Result of the Bond between the Earth and the Heavens; Iranian-Islamic Architecture as an Opportunity for Thinking about the an Honorable Human Life on the basis of the concord between the heavenly and earthly Elements.
Space is interconnected with the historicity of man. Architectural spaces are historical too since they have been built by man (Dasein). But building has a close relationship with the living (existence) of man.
As Heidegger puts it in his lecture “Building; Dwelling; Thinking”, “I am” is a synonym of “I build”. The relationship between Dasein and being is made through temporality. Care is the constitutive element of Dasein and it has its roots in temporality. Thinking in its spiritual definition provides an opportunity for Dasein to establish a relationship with being in the extacy of the “moment”. Life of man and the past (history and all its spatial and cultural achievements) and future (new horizons of being) are defined through this relationship and other perspectives of understanding are opened.
Thinking in this sense, unlike calculative thinking, is not formed only by the activity of the subject; rather it calls for time and patience as well. The origin of such a thought is a thinker’s homeland and the historical achievements of the thinkers of his or her history.
Following this, the vast land of spirit is opened up and other understandings are achieved. Spatial achievements in general and architectural buildings are such that they gather the fourfold of the earth, heavens, the mortals and the gods and open up a way for man to grasp wider aspects of being. Such a understanding is a result of turning away from subject-centered thought and returning to the origins of thinking. Contemplating on the structure of the spaces that lack such a relationship between the fourfold shows a lack of suitable conditions of dwelling for man and shows that peace, as the main feature of dwelling places, is not present in them.
After a discussion of the theoretical issues, this paper tries to show the fourfold features in Heidegger’s thought in examples from the buildings in this land (house, garden, bazaar and mosque) and remind the reader that how thought, in these spatial achievements which are the result of a life under the influence of the interaction between the thinkers and being, opens up new horizons of thought in the complex situation of technology and can be a way towards a life of peace in connection with the world.
Ahmadali Heydari ist seit 2003 ein Hochschulassistent an der Uni. Allameh Tabatabai- Teheran
Reyhaneh Heydari studiert seit 2011 Studium der Architektur an der Uni. Beheshti