This essay is considered an attempt to present how "semiotic studies can be used as a perceptional aspect of interpretation of postmodern movement in reading architecture. semiotics is the philosophical and scientific study of semiosis: the relation of signification with sign, mind and object or more generally, the creation of meaning; But they both refer respectively to the theories of "Saussure" and "Peirce". According Saussure's idea, the sign consists of two parts: a signified which is a concept, and a signifier which is a mental pattern of a sound or image. He has believed that the relationship between the signifier and signified is arbitrary. They are both whole cognitive and provide no form of external reference. "Peirce" claims that each sign consists of three inter-related parts: object, interpretation, representation. In postmodern textual point of view, every perception of text, exchanges to a new object. Actually the thought of post-structuralism such as postmodernism, uses different perspectives to create a multifaceted interpretation of a text, even if these interpretations conflict with one another. It is particularly important to analyze how the meanings of a text shift in relation to certain variables, usually involving the identity of the reader. Derrida believed that the absence of the transcendental signified extends the domain and the play of signification infinitely. Derrida's alternate strategy was to de-center the text thereby increasing play and opening up the exploration of meaning. We are dealing here an approach of architecture and postmodern thought within field of semiotics. This is a shadowy zone closely linked to human nature in which we will have to convey descriptive sensations of what remain to be still discovered or analyzed. In every perception of architecture lies a vision which connects us to the signified. Because we have all our inner images, and due to human beings rising in different cultures, we live our own personal different resonances. The architecture includes some messages in its. In semiotics, a code is a set of convention or sub-codes currently in use to communicate meaning. To that extent, codes represent a broad interpretative framework used by both addressers and their addressees to encode and decode the messages. The appreciation or analysis of architecture and it's spatial configuration is always seen between cognition, culture, knowledge and society. The appreciation, due to abstract representational configurations and geometrical pattern remain to be deciphering with great attention and care with structured distinguish of subjective/objective interpretations and reactive flexible meaning of perception's consideration. The architecture has been consisted of different layers of meaning such as a text. These layers would make different meanings and sense for project to be appear in the deepest plan. The spectator, according to his mysterious understanding, unveils the messages in layers of the text and also try to make interpret of it .We can divide all layers of the plan in two main groups: (a) corporal layers (b) supra corporal layers. The author's messages at the plan and in the texture of the plan which is contained with codes.

Purpose: The science of interpretation, as the most important science responsible for understanding the Qur'an, needs to be methodized and updated so that the teachings of the Qur'an can be used easily for all classes of people. In the present study, the meaning of "future research in interpretation" is the ability to create desirable models for more efficient interpretation in the future, by using scientific tools, creativity and relying on the foundations and rules of interpretation and compensating the damages of interpretation in the past.Method: This research, with descriptive analytical method, answers the question, what are the fields and requirements of future research in interpretation? Findings: The results of the current research are based on the fact that special attention to the Qur'an, as the most important source of interpretation, rationality and methodical consideration in interpretation, attention to the prerequisites of interpretation, interpretation based on the requirements of the time, the need to pay attention to thematic interpretation, studying on the history of interpretation and observing the manners and conditions of interpretation are one of the most important requirements of interpretation in the future. Results: Considering the developments that will take place in the field of knowledge, methods and expectations from science in the future, the interpretation will also change. For this reason, in order not to cause various damages to the interpretation of the Qur'an, it is necessary to pay attention to the various contexts, principles and requirements of the interpretation of the Qur'anic commentators and scholars.

Introduction Some mystical texts narrate spiritual and mystical experiences with strange and cryptic expressions, and these transcendent experiences are only articulated in symbolic language. With the discovery of the collective unconscious by Carl Jung and his theories on dream interpretation, researchers have paid more attention to the relationship between symbolism and psychology, as well as the deeper layers of the human mind. Jung believed that archetypes present in the unconscious appear manifest symbolically in dreams; therefore, the dreams and revelations of mystics can also be seen as manifestations of human myths and archetypes from Jung's perspective. The “Badwo-Sha’n” treatise" which is an autobiographical account of the life of Hakim Tirmidhi and the dreams he and his wife had about him, symbolicly reflects the evolution and spiritual progress of this hadith scholar and the third century mystic . In this research, the authors attempt to show based on which of the Jungian archetypes these dreams can be interpreted, and how the mystical symbols in Tirmidhi's dreams align with Jungian symbolism. Methodology In this research, based on Carl Jung's "analytical psychology" approach,  the dreams  presented in “Badwo-Sha’n” treatise have been interpreted from an archetypal perspective. Jung believes that when we want to investigate the talent of symbolization, dreams are the best materials and  symbolic expressions can be the individual or collective unconscious messengers; of course, Jung believed that individuals' dreams  may have roots in  mythological foundations or mythological cognitive units, which he calls "archetypes." Some of the most significant archetypes include "Self," "Anima," "Animus," "Persona," "Shadow," "Wise Old Man," "God," and "Death." Archetypes play a crucial role in shaping the collective unconscious and are transmitted from one generation to another. Reflections of archetypes or contents of the collective unconscious can also be observed in some secret mystical texts. The “Badwo-Sha’n” treatise is a relatively short description of Tirmidhi’s condition by his own pen. A major part of this treatise, which appears to be the first self-written biography of a mystic, includes reports of Tirmidhi's dreams and those of others, particularly his wife's dreams about him; it has the ppotential of being  interpreted from the perspective of Jung's archetyps and symbology. Discussion The dreams presented in “Badwo-Sha’n” treatise with symbolic and imaginative content, narrate the spiritual and mystical evolution of Tirmidhi. Familiarity with Jung's symbolism and the views of this great psychoanalyst shows that Tirmidhi's dreams have the capacity of Jungian interpretation. In analytical psychology, one of the most basic archetypes is "self". The process of individuality or realization-self, occurs when a person, on the way of his evolution, travels inside himself and in this journey gets to know the different dimensions of his personality, dimensions emerging from archetypes that exist in his subconscious. In one dream, Ahmad ibn Jibril sees Tirmidhi performing the Tawaf around Kaaba, which is a symbol of the mystic's achievement of individuality and his inner journey of conscious and unconscious unity. In another story, Tirmidhi's wife hears a voice in her sleep and sees Tirmidhi praying in a kind of alter surrounded by light. Tirmidhi's wife follows - anima /inner guide - the voice  and reaches the gate of a palace full of light. From Jung's point of view, sometimes the unconscious guides us. Another archetype that appear in Tirmidhi's dreams is the "Wise Old Man"  which psychologists consider to be the manifestation of the hero's concentration of his spiritual and physical powers.This archetype appears to the seeker in various forms and situations and guides him. In Tirmidhi's dreams, "prophet", "white-haired old man", "angel" and "Amir" are symbols of "Wise Old Man".  "Shadow" is also another archetype which is a collection of raw and unformed feelings and desires, and the origin of human temptations and sinful tendencies, and appears in dreams and myths as an enemy, a magician, a deceiver, a dragon, a devil or a demon. In Islamic mysticism, knowing the self and fighting against it goes on from the beginning of one's spiritual practice  to the end of one's life, and one of the symbols of  the shadow is the commanding self (the inner devil) or external devils. Jung, in the journey of awakening the inner hero, considered the meeting with the shadow as the first stage of individuality and believes that the first layer that is discovered from the unconscious is the shadow. In a dream, Tirmidhi's sees a Wise old man, who prevents him from engaging in worldly affairs. Arif's drowning in worldly affairs is a symbol. Conclusion The dreams presented in “Badwo-Sha’n” treatise by Tirmidhi's are connected to the unconscious mind of this mystic and possess symbolic content that can be aligned with Jungian symbolism. Among the most significant Jungian symbols reflected in the narration of these dreams are the the process of individuality, the Self, the Shadow, the Anima, and the Wise Old Man. One manifestation of the process of individuality is the experience of traveling to Kaaba in Tirmidhi's dreams, which can symbolize his inner journey. Another archetype of Jung is the wise old man who appears in Tirmidhi's dreams in the form of the Prophet, the Old Man with White Hair, the Angel, and the Prince, guiding him through the difficult path of spiritual practice toward the ultimate truth. The Shadow is also another archetype that corresponds to the commanding self in Islamic mysticism and appears in Tirmidhi's dreams through symbols such as the commanding self (the inner devil) or external devils (worldly affairs). The Self, representing the deepest aspect of the dreamer's personality, also appears in Tirmidhi's dreams through symbols like plants, geometric shapes, rocks, birds, and trees. With guidance from these symbols, Tirmidhi must navigate through the challenges of spiritual practice and attain self-awareness. His wife also symbolizes the anima of the mystic and serves as his helper in recognizing his inner shadows and guiding him along his path.

One of the major arguments discussed in social and cultural semiotics is the question of norms and semiotic codes. In fact, the individual defines him/herself - in society to which he belongs - through the semiotic codes he produces. What the individual generates as his semiotic codes (behavioral, linguistic or clothing) not only tends to define him positively, but it also defines him negatively, for it shows how he fails to belong to other social groups.What is principally discussed in this article is to distinguish two types of norms: objective norm and evaluative norm. Afterwards, it aims to point to two forces - centrifugal and centripetal- that result in separation or fusion of the semiotic codes. Considering these two objective and evaluative norms, two social phenomena including security semiotics and insecurity semiotics will be explained.Eventually, this writing elaborates on the phenomena of silence, hypercorrection, compensation and semiotic confusion, that are raised as reactions to the phenomenon of insecurity semiotics. Clearly to make theses idioms more comprehensible, different examples will be presented from various fields, specifically literary field.

The present writing has as its aim to examine semiotics from the Purse' viewpoint.Purse' semiotics is a multifaceted theory applicable in the fields of epistemology.Philosophy of mind, philosophy of language and metaphysics. For Purse, idea is itself a sign that becomes meaningful through interpretation by another idea or conception. Purse believes that each sign has a triple relation including the sign itself, its object and the interpretant. On this basis, Purse suggests three divisions of the sign which indicate his triple ontological system. He called the three categories firstness, secondness, and thirdness.

This paper presents a method for literature critics known as semiotics. First we introduce the difference between semantics and semiotics and then we present the smallest narrative elements. In the same direction we define the basic and useful narrative programs. Then in a general point of view we present the narrative canonic schema.

Purpose: The purpose of this study is answering to the question whether FRBR have a semiotic structure? Can FRBR model Be evaluated on the basis of semiotics? Method: conceptual analysis. Concepts of models by two prominent theorist semiotics field, Saussure and Pierce has been studied and the comparative study of the concepts discussed in these models with FRBR's entities and relationships. Results: Study the principles and concepts of Saussure and Pierce in FRBR Revealed that work and expression entities can be considered as a sign. Based on the dyadic model of Saussure has two aspects, mental content as the signifier and meaning as the signified which together make. The work as a sign can influence other signs and produce a new meaning. FRBR's entities also have capabilities matching to Pierce's triad model. When person show their mental ideas, work entity is created. The work created in the face of different people creates different expression. Similarly, expression entity when presented in different formats is held as items. FRBR's entities have the same function as the signs.

semiotics is the science of studying signs and signs systems (such as language, codes, etc), and a research tools to understand the underling facts in cultural signs, codes, signals and symbols. In the realm of political research, this science studies the referential essence of political propositions and the relation of these propositions to the trutht. In other words, focusing on the functions of signs, a political semiologist would discuss meaning production and the process of meaningfulness of the human being’s political living world through their system (signs). In this point of view, there is no doubt that political phenomenon alone would be meaningless, they are situated in a network of meanings and posses a cultural framework. semiotics helps to study politics by studying this framework and cultural background.

The word sign as well as semiotics are considered as one of the important topics in social psychology, linguistics and literature today, which were used and discussed by Charles Sanders Pierce and Ferdinand Desoseur in late nineteenth and early twentieth century. Then it was Jacques Derrida, the French philosoper, who made some criticism towards its outlooks. The present article does not intend to review and criticize all these opinions, rather it tries to clarify that how semiotics can be employed in literary critique and stylization; and the main question of this article is how we can investigate and classify the literary works through semiotics, and how it is possible to find out the evaluation and application of signs in the literary texts.

In pursuit of the sciences they pursue, they employ methods that can more easily reach the unknown in the field. Methodology or methodology, knowledge of the methods of science or the science of method, "is the knowledge that discusses appropriate methods of research and proving the various sciences. The methodology is related to how issues and phenomena are understood in the sciences, in general, and in the humanities and social sciences in particular. Appropriate understanding of the phenomena becomes possible by adopting a method. semiotics is one of the methods used in particular in the humanities and social sciences that explores the content and meanings of human-social interaction and communication. Political and security sciences are areas in which semiotics is intended to conceal and discover the meaning and purpose of phenomena, developments, and events that transmit and associate intentions and purposes. Understanding the political and security phenomena, and analyzing the resulting developments, is essential in the security and political sciences, which can play a critical role in controlling and managing developments.