There are symbols among various nations which in spite of their differences have common views and aspirations, such as salvation, fight against oppression, and spread of justice and appearance of a Messiah in total despair which has been mentioned as the myth in the nations’ literature. The present paper is an attempt for humans’ major concern that what is myth in the view of mythologists? Is there any conflict between the myths and the Divine teachings? Can we present a public and instinctive message based on these myths from various nations regardless of their color, race, social class, etc.? It seems the common message in all these symbols and myths is the presence of a saving savior in the darkest and most obscure part of nations’ history, especially in the Apocalypse. The purpose of this paper is to prove the hypothesis that the “myths of salvation” are the symbol of demanding a Messiah for the nations. The important point is in the case of being proven, it can be presented as one of the endorsements of humans’ demand for a messiah alongside the religions’ view.

symbol is one of the terms that has been translated into different words in the humanities field. Nö th (1990) divides the topics related to the symbol into two groups. In the first group, symbol is used in the general sense, and there is essentially no distinction between symbol and sign. But in the second group, symbol is used in its specific sense and consists of three different views (see Nö th, 1990; 115). It is interesting to note that, despite the fact that there are independent studies that have examined symbol from the perspective of different approaches; however, symbol has not been examined from the phenomenological perspective. Accordingly, the present study is designed to analyze the phenomenological foundations of the symbol. For this reason, we examine the phenomenological foundations of the symbol from the perspective of Alfred Schutz. In this research, it is determined whether it is possible to state that there is no clear distinction between the sign and the symbol in the phenomenological view of phenomenologists like Jaspers. In response to this question, the primary hypothesis of this study is that Schutz's phenomenological study of symbol is of particular importance and deserves to be examined independently, and that Shutz's analysis does not support this claim. From the perspective of phenomenology, symbol is considered in its general sense, and in fact phenomenology has its own specific theoretical assumptions and consequences regarding the concept of symbol. Before scrutinizing symbol, it is important to remember that phenomenology has a particular view in respect of intersubjective relationship, and its significance in establishing human understanding. Indeed, man’ s presence in the universe and also his social status is considered to be a definite and pre-fabricated position in phenomenology. Therefore, one may wonder whether a human being is completely passive in confronting the world or not? In response to this question, Schutz emphasizes that a person as a social human being faces the other through two different existential levels. In fact, “ the other is from the outset given to me as both a material object with its position in space and a subject with its psychological life” (Schutz, 1962; 314). Obviously, when one's consciousness focuses on a material object, the explanation of the understanding or the interpretation of the object is not a difficult issue. But how does this object along with its mental life enter into one’ s consciousness? Answering this question, Schutz resorted to Husserl's discussion of representation. Husserl believes that representation is the "fundamental consciousness process" through which a man shapes his understanding of the world (Herder, 2014; 245). Schutz (year? ) tries to find on what level the knowledge experience is in general represented. Therefore, focusing on the formation of sign in its subjective level and also its intersubjective nature, Schutz (year? ) in his semiotic contemplations generally talks about four different types of signs: signal, marker, sign and symbol. Schutz's phenomenological viewpoint about symbol indicates that symbol is not at all a general term that is equivalent to sign, but essentially differs from it. In fact, based on the analysis given by Schutz (1962), symbol is one of the forms of representation that has its own particular characteristics. In this way, Schutz (1962) defines symbol as: 1-The symbol is basically formed when the represented item is of a superior position in comparison with common objects. 2-A phenomenon which, according to Schutz, goes beyond usual experience, eventually finds material indication through incarnation and objectification. 3-From the point of view of Schutz, the embodiment of a phenomenon in the form of a symbol shows that there is no other way to represent that phenomenon except for representation through a symbol. 4-The semiotic principles governing sign are all applied to the symbol, and therefore the interpretation of symbol entails change, difficulty and ambiguity. Thus, according to the arguments discussed in this study, it is indicated that the proposed hypothesis of the study is finally confirmed, and Schutz has a special theoretical framework in this regard. It is concluded that Schutz’ s theory entails that symbol should be fundamentally distinctive from sign.

Fars is one of the most important areas in kilim rugs and carpet production in Iran. Among the important reasons for variety and multiplicity of kilim rugs in Fars era, is the fact that here Turks and Fars people live together. This article has focused on the motif of Swastika or Broken Cross (Mehraneh in Persian) in these handsknitted products. This paper aims to study the symbolic language of this motif through the time and its appearance in Qashqa'i carpets. Due to the multiplicity of the appearance of this motif, the current paper is not only concerned with the language of this symbol and its implications in Qashqa'i hand-kitted products, but also the role of Mehraneh through time in different cultures and religions. Some semiotic means have been employed herein. From viewpoint of the objective of the research, this is a fundamental one which explains the characteristics of this motif by exploring and discovering truths, realities and gaining knowledge about this motif. However, this paper is descriptive and historical for its nature and method. In other words, the common and general characteristics of this motif can be explained and orderly described by using original and referable documents and evidences. Also it will be possible to study their specifications, consider the relations of variables (if necessary) and recognize the characteristics of Swastika motif and its application in Qashqa'i carpets. The sources are visual, verbal and written.

Mysterious meanings and symbolic signs in Iranian Art have been always applied to explain the religious thoughts and opinions. Taking a glance at the Iranian art there have been always concepts of wing, winged human, birds, composing animals and also the wing symbol and sign during different periods.Choosing a path through the pages of Iranian history (ancient Iran, Mesopotamia, Islamic periods and afterwords). It would be possible to detect the wing design in relieves, seals, paintings (even those on potteries) and weapons. This symbolic meaning explains a huge part of Iranian art and reviews the religious affairs and goodness.From the logical and mathematical perspective, art and mathematics are really similar, because they both emphasize on the concept of proportion, symmetry and balance. At first the article analyses the symbol and concept of the wing from the ancient to Sassanids era. Then some samples of the wing design are presented to consider such a design from mathematical and geometrical point of view.

Abstract:urbanꞌs symbols and symptoms are most effective elements that are present in urbans. this influence is result of their properties that can have deep effect on citizens. the peoples from old times used symbols for connect by other peoples. in ancient caves found signs that showed the people in ancient time used the symbols. symbols and symptoms are the best and the oldest and the most complex and most influential tools for detection the hidden issues in spiritual world. in our contry iran especially after of islam is used abstraction language. this language can effect on making symbols. in iran abolhasan sedighi and ali akbar sanaati and ali ghahari began to make the symbols and symtoms by contemporary forms.then from 1920, many peoples like parviz tanavoli and khaze tabatabaii and other by using of modernꞌs ways and technology and traditional elements began to make symbols and symtoms that have Iranian-islamic identity and word connect. in contemporary time create symbols by innovation and modernꞌs forms by warm colore and lighting in night. this symbols have special visual beauty but don’t have positive effect on urbans. the contemporary city are full of symbols and symtoms that sometimes have deep meanings but sometimes don’t have any aesthetic meanings.the symbols and symtoms that can give identity to the environment and derive from history and culture of a special region and the symbols and symtoms that don’t have any cultural properties and even symbols and symtoms that can harmed culture and by their forms and meanings can change the cultural features . when the patterns that use in urbans symbols adapted from non-divine thought and be in contrast with divineꞌs value can effect on environment and people behavior .according to this subject that this article is a qualitative research so a collection of subject gather from various sources as books, magazines, articles, internet and various research that are done about this subject. the other research about urbanꞌs symbols and symptoms often only were studied the made symbols, their type, their properties and structure and their effect in invironment and place and other peoples but in this article is looking to this subject from new direction that also the peoples can be a urbanꞌs symbols and can effect on other peoples and environments. the peoples as a urbanꞌs symbols adapted from muslemꞌs valuable opinions. the god in the holy quran has introduced peoples as his agent in earths. the religious sciences researchers studied holy quran and other sources specially baqaraꞌs 29 and 30 verse and proved this subjet that peoples are godꞌs agent in earth .in Islamic consolidated basis peoples can to be a display of godꞌs beauty. then they can be a symbols of god in earth. necessity of this research is interaction between peopleꞌs behavior and environment specially in islamꞌs culture. in researches and articles about interaction between peoples and environment has been observed that if environment has positive and valuable properties and display the divine value or non- divine value can effect on invironment and peopleꞌs behavior. in other side the peopleꞌs behavior have such properties can build a environment with divine properties. the result of this effect between peoples and environment is a city with positive properties. peoples and specially his behavior is one of subject that is discussed in this article. the peoples behavior and their relationship type with environment done in two ways. 1-verbal beahavior, 2-non-verbal behavior .in verbal behavior use a language as relationship element but non-verbal behavior use other ways to relationship with environment such as body language and fece movement (smile, frown,fear,…).in this article according to selected case use non-verbal behavior. this article have 2 main Hypothesis.The first part of article(peoples can be as a symbol) derived from theory subject. but for study about this subject that peoples as a urbans symbol can effect on environment is required direct observation and interviews to achieve this goal was selected mohamad reza heikali( a police force officer)that have especial behavior. to proved the second hypothesis, were studied the peoples traffic behavior . beside of direct observation performed many interviews by drivers that use this location. the result of direct observation was it that when he obsent in location people have a good traffic behavior and when drivers are near the junction they reduce speed and passing more accurately. most of derivers when passing from this place respect to him by hand movement and he respond to people. by interviews it was concluded that most people interested him and most of people admitted that have better traffic behavior when see him. between the interviews were dialing with people that were passenger. They were surprised by see these movements and the peoples who had come for second time to hamedan expressed that they have interest to meet him again.the result of this observation confirmed that peoples as urbanꞌs symbols can effect on environment and other peoples that use a special area.

A' view of nature within the framework of garden and in relation with human needs and drives that satisfy the need to be rooted has caused the representation of nature in garden to be regarded as cultural heritage. Garden and garden designing are suitable cases for us to study cultural characteristics and traits. Thus, human beings have searched their eternal interest in an ideal and unattainable world in garden building and garden totally reflects each culture. Art and knowledge are both represented in garden in which engineering creativity reaches its summit. Japanese garden is one of the oldest patterns in gardening in the world. It demonstrates Japanese ideology, ontology, cultural views and rites. Relativity and multi religions represent its cultural difference. Changeability and cultural ease along with preserving basic core and nature of Japanese culture are the basis of Japanese culture. Japanese garden is one of the most obvious emblems and representatives of Japanese culture. The aim of this paper is to make a content analysis that will primarily study the cultural characteristics and will then focus and conclude the results of Japanese garden designing as a cultural physical symbol.

The fact of existing discrepancy among mankind in perception is undeniable, resulting mainly from man’s nature and the existing differences in the universe. To recognize these discrepancies is a clear reason to apply the issue of “leniency” in society. The study of the holy Quran versus as well as Ahlul Bayts’ traditions clarifies that “leniency” is deemed as an essential principle in Islam and its application has always been one of the factors for propagating Islam in Arabia peninsula and then the whole world. Our religious leaders, especially the holy Prophet of Islam (peace be upon him) managed to reform the peoples’ lives through leniency. The present article intends to deal with the definition of “leniency” and its discrepancy with “flattery” and “tolerance”, and to study the holy Prophet’s manner at the time of Mecca conquest with regard to the indices of ignorance among Arab tribe.

The aim of presenting this article is to study the origin of symbols so called Botteh and Jeghgheh in Iranian culture. Some people are of the opinion that the root of these symbols can be traced to an Indian plant called Botiya and as such link Botteh and Jeghgheh with India and its culture, while others believe that these symbols are purer Persian and existed in ancient Iran prior to the age and reign of the Sakas, and from here it spread to the other countries of the world.

Durig the 7th century Mongol tribes dominated vast part of Eastern Islamic territory and political and social spheres .Those were the people with different language, culture, weather condition habits, decamping traditions and different architectural ideas. Even though they had constituted towns near their capitals and had applied their culture to these cities, they were yet small ethnic minorities. But despite of this ethnic differentiation of Mongols in cultural identity, their affability in Ghazankhan era resulted in selection of Islamic religion and this ethnic differentiation changed drastically. This religious belief, with cultural identity that was basically Iranian, was reinforced and consolidated and Iranian–Islamic cultural fountain watered moguls' culture from architecture to religion. This cultural transition was resounded when Ghazaniyyeh of Tabriz was constructed in Ilkhanids territory. Structure and functions of this township was the sign of great social, economical and political changes that had happened among Moguls and it did not have any counterpart in structural variety. This kind of tribal culture that could only be superior among nomadic tribes and in the field of battle and looting, it didn't have anything to offer in the field of culture, civilization and government and it faded little by little.

Earth is one of the outstanding natural objects in the Qur'an with a variety of roles. Studying the religious history of this cosmic object, researchers have found that it is of high sexual importance among several Semitic tribes and the ancient beliefs of the different regions including the Mesopotamian. Almost in all of these regions, the earth is manifested as a female being, and its gender is female. The present study intends to examine the earth in this historical-religious context and reveal its feminine manifestations in the Quran. Finally, it discusses the earth's archetypal aspects, based on the Jungian concepts. The main questions are as following: What role does the earth play in the mythical beliefs of the Semitic tribes, and what are its main functions? What is the history of the earth's feminine roles in Semitic cultural beliefs? Can such feminine roles be traced in the Quran? If so, what are the most important manifestations of this femininity in the Quran?; and What is the message of the Qur'an in this regard? An examination of the Qur'anic verses reveals that the Quran has taken the archetypal advantages of the earth, with its positive approach to the Anima archetype, and has found the various manifestations of the earth's femininity by notions (ideas) such as "the similarity of the woman and the tilth" (Q 2: 232). According to the results, this archetype mainly makes humans' conscious minds to know the place of Allah in the world and distinguish His power and high position from those of the earth. In other words, such verses seek to reject the beliefs of those pagans who worshiped the earth or thought that the earth is superior to Allah. The Quranic hint at mythological beliefs on the similarity of “ the woman and the field” (farm), on the one hand, is to emphasize the sanctity of marriage, introduce it as a religious ritual and then pay attention to its spiritual purpose, and on the other hand, is to advise better communication with women, that is, a proper, pleasant and harmless sexual relationship.