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Ali Ravan, Saeid Alitajer,
Volume 6, Issue 4 (3-2019)
Volume 6, Issue 4 (3-2019)
Abstract
In our country, research on architectural design process, is based on two main theoretical approaches; one is the system of Islamic theosophy, and the other is recent empirical studies on design methodology. The main problem here, is to find out the relationship between these two viewpoints, to attend the domain›s pathology, like misunderstanding and oversight of the position and order of theories, rootlessness of empirical theories, ambiguity of theosophical implications on design methodology, extremism and wastage in holism / serialism sides, and finally choosing one and putting aside the other. So the debate is on knowledge unity rejecting polysemy.
The macro goal of this research is to find design process, conform to epistemology rules of theosophy, and the micro goal is to draft a comprehensive, existential, meaning rolled, and transcend schemata of design process, as a conceptual model. The practical goal is to comprehend the nature of design process, in order to nurture it. The importance of this inquiry is to avoid latitudinal contest of theories, and therefore wisdom unity and conformity of knowledge stages, in a comprehensive structure of knowledge as a result. The questions of this inquiry are:
o On a descriptive objective: what is the designerly knowledge and how can we draw a schema of its process?
o On a causative objective: how is the conformity of designerly cognition and its roots in the epistemological map?
o On an alteration objective: possibility of a syntactic viewpoint and longitudinal conformity of epistemological theories, instead of latitudinal selection between them
o The inquiry has no interpretive-historical objective
The research method is under the «transcendental Realism Paradigm» framework, which is programmed and followed by a retroductive strategy. In the research process an allegoric model is derived from transcendent theosophy of Molla-Sadra (as the cognition mechanism) and then this model›s mechanism, is checked with the empirical theories of design process (as eyewitness) to see the conformability.
In the first chapter, literature and precedents of the subject are presented. The epistemological paradigms are divided to categories of pantheism and humanism. The pantheist sector contains Masha, Eshragh, and Motealieh dispositions, and the humanist sector contains Sophist, Skepticism, Realism, Positivism, Relativism, Pluralism, Existentialism, Phenomenology, and Hermeneutics. Next the history of design studies and its methodology generations, are classified into three groups: the early analysis-synthesis generation, the concept-test generation, and the late hermeneutic generation. Then the research precedents are listed as different approaches of subject inquiry, followed by design process researches within Molla-sadra theosophy framework. Critiquing the precedents on theosophical cognition and comprehension and oversight of theories, a new strategy of inquiry is conducted. Retroductive inference, conformity as methodology of Molla-sadra, a two sided viewpoint to philosophical and empirical theories, and comprehensive modeling, are mentioned as new specifications of the research.
Chapter two belongs to research design and contains realism paradigm, retroduction strategy, and the process of inquiry. Describing the Islamic Realism and Molla-sadra›s special contributions to it (that is mystic approach to knowledge besides the philosophical-logical one), conformity method as the truth finding theory of Molla-sadra is explained. According to this idea, every difference between theories does not mean controversy and the judgment of true and false, because the two sides might be two levels of a truth in our knowledge that may conform. Then the inquiry paradigm, Transcend Realism of Bhaskar which critiqued positivism and critical rationalism (induction and deduction), is introduced. This epistemology considers our knowledge in tree domains of feeling, imagination and intellect. The intellectual domain contains mechanisms and constructs, which underlie a phenomenon seen in nature. These mechanisms are conjectured as descriptive models that are rules and patterns, witnessed by empirical studies. The research strategy of such paradigm is called Retroduction, which uses allegoric models as hypothesis of a mechanism, being tested and proved by eyewitnesses.
The next chapter (3) is on theoretical framework of hypothesis (model). Transcend theosophical system of Molla-sadra, is chosen to be the fundamental and generative mechanism of epistemology. The philosophical hermeneutic of Gadamer is also considered to be the epistemological background of empirical design studies, because of the comprehensive viewpoint. These two theories are conformable on the essence of creativity, two sided viewpoint, unity of knowledge, and transcend thinking. This is continued by modeling hypothesis as an allegoric descriptive model, which is a core-crust schema on design process.
Chapter four informs the data collection from references, and the discussion. The resource in cognition mechanism is epistemological system of transcend theosophy of Molla-sadra, while the resources on empirical design studies are: Donald Schon›s reflective practice, Nigel Cross›s desinerly ways of knowing, and Bryan Lawson›s designers thinking skills. This part discusses conformability of Molla-Sadra theosophy and empirical theories of design study, in ten theorems on epistemology ontology (kinds of wisdom) and epistemology itself (cognition process). Theorems are consisted of: 1-implicit & explicit knowledge 2-imagination/presentation/verification 3-the whole & the part 4-schema & detail 5-design process and cognitive levels 6-cognition levels, growth & expertise 7-consciousness & unconsciousness 8-reflective thinking/practicing 9-framing/solution-led/co-evolution 10-constructive/generative reasoning.
The last chapter concludes and draws inferences of the discussion. It is concluded that the cognition mechanism in transcendent theosophy of Molla-Sadra which was constructed and presented as a core-crust descriptive and allegoric model, has an adoptive methodological conformity, with the empirical theories of design study in holistic aspects. Empirical design epistemology also, could be deducted depth wise from Molla-Sadra theosophy. Therefore, existential theosophies and hermeneutic interpretation of design studies, are not adversary theories to choose between.
Dr. Saeed Alitajer, Eng. Fatemeh Mohammad Ali Nezhad,
Volume 13, Issue 1 (4-2025)
Volume 13, Issue 1 (4-2025)
Abstract
Schema is a concept rooted in the theoretical background of Psychology, and it has been applied in various fields such as educational sciences, computer sciences, and architecture, yielding valuable results. In architecture, studies indicate that the richness of architects' mental schemas significantly influences their design success. However, in certain works of Islamic architecture, it is noted that this mental richness and the schemas developed by the architect are expressed in such a way that their comprehensive nature cannot be fully articulated through psychological theories. Thus, clarifying the nature of architects' mental schemas through the lens of Islamic philosophy becomes essential. To this end, this research considers the theories of Mullah Sadra, an Islamic philosopher, as a theoretical framework and poses the following questions: Which aspects of psychologists' views on schema align with Sadra's perspective, and which diverge? In schema theory, which philosophical principles and foundations of Sadra's epistemology have been overlooked? Furthermore, what constitutes a new and more comprehensive definition of architects' mental schemas?
Given that the concept of mental schemas has evolved in the field of psychology and entered architecture, this research aims to redefine the mental schemas of architects based on Sadra's philosophy and compares the two perspectives.This research is foundational and employs a comparative approach, with data gathered through library studies. Initially, the research compiles data on the theory of mental schemas from developmental and cognitive psychology, alongside Sadra's philosophical and epistemological framework, to identify similarities and differences between the two perspectives. Subsequently, the cognitive actions of architects in perceiving and creating architectural works are analyzed in conjunction with the findings from the first step through logical reasoning.
The comparison of the concept of mental schemas in the philosophy and epistemological system of Sadra reveals commonalities between the two views. However, it also sheds light on new aspects and limitations of schemas that have not been previously explored in the field of psychology. These aspects are particularly relevant in the context of perception and creation of architectural works. Among the main commonalities between these two views, we can identify the relationship between the object and the mind, the change and expansion of perceptions in a hierarchical system, doubt in the perception of a perceptible phenomenon. Also, the role of schema as a descriptive and Procedural knowledge in the process of perception can be considered in accordance with Sadra's epistemological system.
Among the differences found, three main ones can be mentioned. First, in the schema theory, the epistemic source of the heart has not been seen, while in the philosophy of Sadra, through intuition, man can achieve a more sublime perception and enrich the concepts stored in his own mind. In addition, in schema theory, the progress from one stage to another in the process of cognition is considered through abstraction, while in Sadra's philosophy, interpretation occurs based on essential movement and According to each level of existence in which a person is present, can achieve the perception of the phenomenon in a corresponding level. A perception that includes all perceptions in lower levels and reveals a level of truth. Another difference is that Sadra defines the essential movement of the soul in the upward course of knowledge, a course converging towards the highest level, which is the level of the Supreme Truth, but in the schema theory, no single goal has been seen for the hierarchical system of schemas.
Therefore, architects should be familiar with the levels of existence in the perception of the natural and artificial environment so that they can expand and deepen their schemas by going through the levels of perception according to the levels of existence. Also, in the stage of designing and creating architectural schemas, they should pay attention to intuitive perception and by raising their level of existence, discover meanings and bring them down to the level of the world of sensations through the body of architecture. Finally, with this comparative study, the mental schemas of architects can be redefined as follows:
The mental schema of architects is a mental- intuitive existence with a connected and coherent structure that results from connecting the architect with different worlds of existence and represents two types of descriptive and Procedural knowledge. Descriptive knowledge refers to interpretation of a schema of existence, which is obtained after the process of ego development in the arc of ascent. A process in which the soul has a essential movement through progressive and converging levels from multiplicity to unity and increasing understanding of the only truth of existence. This knowledge along with intuitive knowledge, as a Procedural knowledge in the arc of descent, help the architect in discovering a new mental schema and transferring meaning to the material body of architecture.
Given that the concept of mental schemas has evolved in the field of psychology and entered architecture, this research aims to redefine the mental schemas of architects based on Sadra's philosophy and compares the two perspectives.This research is foundational and employs a comparative approach, with data gathered through library studies. Initially, the research compiles data on the theory of mental schemas from developmental and cognitive psychology, alongside Sadra's philosophical and epistemological framework, to identify similarities and differences between the two perspectives. Subsequently, the cognitive actions of architects in perceiving and creating architectural works are analyzed in conjunction with the findings from the first step through logical reasoning.
The comparison of the concept of mental schemas in the philosophy and epistemological system of Sadra reveals commonalities between the two views. However, it also sheds light on new aspects and limitations of schemas that have not been previously explored in the field of psychology. These aspects are particularly relevant in the context of perception and creation of architectural works. Among the main commonalities between these two views, we can identify the relationship between the object and the mind, the change and expansion of perceptions in a hierarchical system, doubt in the perception of a perceptible phenomenon. Also, the role of schema as a descriptive and Procedural knowledge in the process of perception can be considered in accordance with Sadra's epistemological system.
Among the differences found, three main ones can be mentioned. First, in the schema theory, the epistemic source of the heart has not been seen, while in the philosophy of Sadra, through intuition, man can achieve a more sublime perception and enrich the concepts stored in his own mind. In addition, in schema theory, the progress from one stage to another in the process of cognition is considered through abstraction, while in Sadra's philosophy, interpretation occurs based on essential movement and According to each level of existence in which a person is present, can achieve the perception of the phenomenon in a corresponding level. A perception that includes all perceptions in lower levels and reveals a level of truth. Another difference is that Sadra defines the essential movement of the soul in the upward course of knowledge, a course converging towards the highest level, which is the level of the Supreme Truth, but in the schema theory, no single goal has been seen for the hierarchical system of schemas.
Therefore, architects should be familiar with the levels of existence in the perception of the natural and artificial environment so that they can expand and deepen their schemas by going through the levels of perception according to the levels of existence. Also, in the stage of designing and creating architectural schemas, they should pay attention to intuitive perception and by raising their level of existence, discover meanings and bring them down to the level of the world of sensations through the body of architecture. Finally, with this comparative study, the mental schemas of architects can be redefined as follows:
The mental schema of architects is a mental- intuitive existence with a connected and coherent structure that results from connecting the architect with different worlds of existence and represents two types of descriptive and Procedural knowledge. Descriptive knowledge refers to interpretation of a schema of existence, which is obtained after the process of ego development in the arc of ascent. A process in which the soul has a essential movement through progressive and converging levels from multiplicity to unity and increasing understanding of the only truth of existence. This knowledge along with intuitive knowledge, as a Procedural knowledge in the arc of descent, help the architect in discovering a new mental schema and transferring meaning to the material body of architecture.
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