Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a twelve-book series of which this book is the sixth volume, subtitled Khayyami Science: The Methodological Structures of the Robaiyat in All the Scientific Works of Omar Khayyam. Each book, independently readable, can be best understood as a part of the whole series.In Book 6, Tamdgidi shares the Arabic texts, his new English translations (based on others' or his new Persian translations, also included in the volume), and hermeneutic analyses of five extant scientific writings of Khayyam: a treatise in music; a treatise on balance to weigh precious metals in a body composed of them; a treatise on dividing a circle quadrant to achieve a certain proportionality; a treatise on solving all cubic (and lower degree) algebraic equations using geometric methods; and a treatise on explaining three postulation problems in Euclid's book Elements. Khayyam wrote three other non-extant scientific treatises on nature, geography, and music, while a treatise in arithmetic is differently extant since it influenced the work of later Islamic and Western scientists. His work in astronomy on solar calendar reform is also differently extant in the calendar used in Iran today. A short tract on astrology attributed to him has been neglected. Tamdgidi studies the scientific works in relation to Khayyam's own theological, philosophical, and astronomical views. The study reveals that Khayyam's science was informed by a unifying methodological attention to ratios and proportionality. So, likewise, any quatrain he wrote cannot be adequately understood without considering its place in the relational whole of its parent collection. Khayyam's Robaiyat is found to be, as a critique of fatalistic astrology, his most important scientific work in astronomy rendered in poetic form.Studying Khayyam's scientific works in relation to those of other scientists out of the context of his own philosophical, theological, and astronomical views, would be like comparing the roundness of two fruits while ignoring that they are apples and oranges. Khayyam was a relational, holistic, and self-including objective thinker, being systems and causal-chains discerning, creative, transdisciplinary, transcultural, and applied in method. He applied a poetic geometric imagination to solving algebraic problems and his logically methodical thinking did not spare even Euclid of criticism. His treatise on Euclid unified numerical and magnitudinal notions of ratio and proportionality by way of broadening the notion of number to include both rational and irrational numbers, transcending its Greek atomistic tradition.Khayyam's classification of algebraic equations, being capped at cubic types, tells of his applied scientific intentions that can be interpreted, in the context of his own Islamic philosophy and theology, as an effort in building an algebraic and numerical theory of everything that is not only symbolic of body's three dimensions, but also of the three-foldness of intellect, soul, and body as essential types of a unitary substance created by God to evolve relatively on its own in a two-fold succession order of coming from and going to its Source. Although the succession order poses limits, as captured in the astrological imagination, existence is not fatalistic. Khayyam's conceptualist view of the human subject as an objective creative force in a participatory universe allows for the possibility of human self-determination and freedom depending on his or her self-awakening, a cause for which the Robaiyat was intended. Its collection would be a balanced unity of wisdom gems ascending from multiplicity toward unity using Wine and various astrological, geometrical, numerical, calendrical, and musical tropes in relationally classified quatrains that follow a logical succession order.
Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a twelve-book series of which this book is the sixth volume, subtitled Khayyami Science: The Methodological Structures of the Robaiyat in All the Scientific Works of Omar Khayyam. Each book, independently readable, can be best understood as a part of the whole series.In Book 6, Tamdgidi shares the Arabic texts, his new English translations (based on others' or his new Persian translations, also included in the volume), and hermeneutic analyses of five extant scientific writings of Khayyam: a treatise in music; a treatise on balance to weigh precious metals in a body composed of them; a treatise on dividing a circle quadrant to achieve a certain proportionality; a treatise on solving all cubic (and lower degree) algebraic equations using geometric methods; and a treatise on explaining three postulation problems in Euclid's book Elements. Khayyam wrote three other non-extant scientific treatises on nature, geography, and music, while a treatise in arithmetic is differently extant since it influenced the work of later Islamic and Western scientists. His work in astronomy on solar calendar reform is also differently extant in the calendar used in Iran today. A short tract on astrology attributed to him has been neglected. Tamdgidi studies the scientific works in relation to Khayyam's own theological, philosophical, and astronomical views. The study reveals that Khayyam's science was informed by a unifying methodological attention to ratios and proportionality. So, likewise, any quatrain he wrote cannot be adequately understood without considering its place in the relational whole of its parent collection. Khayyam's Robaiyat is found to be, as a critique of fatalistic astrology, his most important scientific work in astronomy rendered in poetic form.Studying Khayyam's scientific works in relation to those of other scientists out of the context of his own philosophical, theological, and astronomical views, would be like comparing the roundness of two fruits while ignoring that they are apples and oranges. Khayyam was a relational, holistic, and self-including objective thinker, being systems and causal-chains discerning, creative, transdisciplinary, transcultural, and applied in method. He applied a poetic geometric imagination to solving algebraic problems and his logically methodical thinking did not spare even Euclid of criticism. His treatise on Euclid unified numerical and magnitudinal notions of ratio and proportionality by way of broadening the notion of number to include both rational and irrational numbers, transcending its Greek atomistic tradition.Khayyam's classification of algebraic equations, being capped at cubic types, tells of his applied scientific intentions that can be interpreted, in the context of his own Islamic philosophy and theology, as an effort in building an algebraic and numerical theory of everything that is not only symbolic of body's three dimensions, but also of the three-foldness of intellect, soul, and body as essential types of a unitary substance created by God to evolve relatively on its own in a two-fold succession order of coming from and going to its Source. Although the succession order poses limits, as captured in the astrological imagination, existence is not fatalistic. Khayyam's conceptualist view of the human subject as an objective creative force in a participatory universe allows for the possibility of human self-determination and freedom depending on his or her self-awakening, a cause for which the Robaiyat was intended. Its collection would be a balanced unity of wisdom gems ascending from multiplicity toward unity using Wine and various astrological, geometrical, numerical, calendrical, and musical tropes in relationally classified quatrains that follow a logical succession order.
Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a 12-book series of which this book is the 7th volume, subtitled Khayyami Art: The Art of Poetic Secrecy for a Lasting Existence: Tracing the Robaiyat in Nowrooznameh, Isfahan's North Dome, and Other Poems of Omar Khayyam, and Solving the Riddle of His Robaiyat Attributability. Each book, independently readable, can be best understood as a part of the whole series.In Book 7, Tamdgidi shares his updated edition of Khayyam's Persian book Nowrooznameh, and for the first time his new English translation of it, followed by his analysis of its text. He then visits recent findings about the possible contribution of Khayyam to the design of Isfahan's North Dome. Next, he shares the texts, and his new Persian and English translations and analyses of Khayyam's other Arabic and Persian poems. Finally he studies the debates about the attributability of the Robaiyat to Khayyam.Tamdgidi verifiably shows that Nowrooznameh was written by Khayyam, arguing that its unjustifiable neglect has prevented Khayyami studies from answering important questions about Khayyam's life, works, and his times. Nowrooznameh is primarily a work in literary art, rather than in science, tasked not with reporting on past truths but with creating new truths in the spirit of Khayyam's conceptualist view of reality. Iran owes the continuity of its Zoroastrian calendar month names to the way Khayyam artfully recast their meanings in the book in order to prevent their being dismissed during the Islamic solar calendar reform underway under his invited direction. The book also sheds light on the mysterious function of Isfahan's North Dome, revealing it as having been to serve, as part of an observatory complex, for the annual Nowrooz celebrations and leap-year declarations of the new calendar. The North Dome, to whose design Khayyam contributed and in fact bears symbols of his unitary view of a world created for happiness by God, marks where the world's most accurate solar calendar of the time was calculated. It deserves to be named after Omar Khayyam (not Taj ol-Molk) and declared as a cultural world heritage site. Nowrooznameh is also a pioneer in the prince-guidance books genre that anticipated the likes of Machiavelli's The Prince by centuries, the difference being that Khayyam's purpose was to inculcate his Iranian and Islamic love for justice and the pursuit of happiness in the young successors of Soltan Malekshah. Iran is famed for its ways of converting its invaders into its own culture, and Nowrooznameh offers a textbook example for how it was done by Khayyam.Nowrooznameh also offers by way of its intricately multilayered meanings the mediating link between Khayyam's philosophical, theological, and scientific works, and his Robaiyat, showing through metaphorical clues of his beautiful prose how his poetry could bring lasting spiritual existence to its poet posthumously. Khayyam's other Arabic and Persian poems also provide significant clues about the origins, the nature, and the purpose of the Robaiyat as his lifelong project and magnum opus.Tamdgidi argues that the thesis of Khayyam's Robaiyat as a secretive artwork of quatrains organized in an intended reasoning order as a 'book of life' serving to bring about his lasting spiritual existence can solve the manifold puzzles contributing to the riddle of his Robaiyat attributability. He posits, and in the forthcoming books of this series will show, that the lost quatrains comprising the original Robaiyat have become extant over the centuries, such that we can now reconstruct, by way of solving their 1000-piece jigsaw puzzle, the collection as it was meant to be read as an ode of interrelated quatrains by Khayyam.
Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a 12-book series of which this book is the 7th volume, subtitled Khayyami Art: The Art of Poetic Secrecy for a Lasting Existence: Tracing the Robaiyat in Nowrooznameh, Isfahan's North Dome, and Other Poems of Omar Khayyam, and Solving the Riddle of His Robaiyat Attributability. Each book, independently readable, can be best understood as a part of the whole series.In Book 7, Tamdgidi shares his updated edition of Khayyam's Persian book Nowrooznameh, and for the first time his new English translation of it, followed by his analysis of its text. He then visits recent findings about the possible contribution of Khayyam to the design of Isfahan's North Dome. Next, he shares the texts, and his new Persian and English translations and analyses of Khayyam's other Arabic and Persian poems. Finally he studies the debates about the attributability of the Robaiyat to Khayyam.Tamdgidi verifiably shows that Nowrooznameh was written by Khayyam, arguing that its unjustifiable neglect has prevented Khayyami studies from answering important questions about Khayyam's life, works, and his times. Nowrooznameh is primarily a work in literary art, rather than in science, tasked not with reporting on past truths but with creating new truths in the spirit of Khayyam's conceptualist view of reality. Iran owes the continuity of its Zoroastrian calendar month names to the way Khayyam artfully recast their meanings in the book in order to prevent their being dismissed during the Islamic solar calendar reform underway under his invited direction. The book also sheds light on the mysterious function of Isfahan's North Dome, revealing it as having been to serve, as part of an observatory complex, for the annual Nowrooz celebrations and leap-year declarations of the new calendar. The North Dome, to whose design Khayyam contributed and in fact bears symbols of his unitary view of a world created for happiness by God, marks where the world's most accurate solar calendar of the time was calculated. It deserves to be named after Omar Khayyam (not Taj ol-Molk) and declared as a cultural world heritage site. Nowrooznameh is also a pioneer in the prince-guidance books genre that anticipated the likes of Machiavelli's The Prince by centuries, the difference being that Khayyam's purpose was to inculcate his Iranian and Islamic love for justice and the pursuit of happiness in the young successors of Soltan Malekshah. Iran is famed for its ways of converting its invaders into its own culture, and Nowrooznameh offers a textbook example for how it was done by Khayyam.Nowrooznameh also offers by way of its intricately multilayered meanings the mediating link between Khayyam's philosophical, theological, and scientific works, and his Robaiyat, showing through metaphorical clues of his beautiful prose how his poetry could bring lasting spiritual existence to its poet posthumously. Khayyam's other Arabic and Persian poems also provide significant clues about the origins, the nature, and the purpose of the Robaiyat as his lifelong project and magnum opus.Tamdgidi argues that the thesis of Khayyam's Robaiyat as a secretive artwork of quatrains organized in an intended reasoning order as a 'book of life' serving to bring about his lasting spiritual existence can solve the manifold puzzles contributing to the riddle of his Robaiyat attributability. He posits, and in the forthcoming books of this series will show, that the lost quatrains comprising the original Robaiyat have become extant over the centuries, such that we can now reconstruct, by way of solving their 1000-piece jigsaw puzzle, the collection as it was meant to be read as an ode of interrelated quatrains by Khayyam.
Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a 12-book series of which this book is the 11th volume, subtitled Khayyami Robaiyat: Re-Sewing the Tentmaker's Tent: 1000 Bittersweet Wine Sips from Omar Khayyam's Tavern of Happiness. Each book, independently readable, can be best understood as a part of the whole series.In Book 11, having shared the three parts of the Robaiyat attributed to Khayyam in the Books 8, 9, and 10 of the series, Tamdgidi offers the entire set of the 1000 quatrains, including the Persian originals and his new English verse translations for each. The poems, comprising Khayyam's songs of doubt, hope, and joy, are organized according to the three-phased method of inquiry he introduced in his philosophical writings, respectively addressing the questions: "Does Happiness Exist?"; "What Is Happiness?"; and "Why Does (or Can) Happiness Exist?"When Khayyam discussed the three-phased method of inquiry in his treatise "Resalat fi al-Kown wa al-Taklif" ("Treatise on the Created World and Worship Duty"), he noted an exception to the rule of asking, when studying any subject, whether it exists, what it is, and, why it exists (or can exist). He distinguished between things objectively existing independent of the human mind, and those created by the human mind. The normal procedure applies to the former, but for products of the human mind, he advised, the procedure must be modified to asking first what something is, then, whether it exists, and, then, why it exists or can exist. This is because, for products of the human mind, such as created works of art, we would not know whether something exists and why it exists unless we first know what it is. To illustrate his point, he used the example of the mythical bird Anqa (Simorgh in Persian or the Phoenix in English). He argued that only when we know what the metaphor stands for would we be able to say whether it exists (say, in a work of art, or even as a person represented by it), and why it exists or can exist.Khayyam's elaboration implies that one has to make a distinction between objective and human objectified realities, which implies that for some objects, such as happiness, we in fact confront a hybrid reality where aspects of it may be externally conditioned, but other aspects being dependent on the human will. Once we realize the significance of Khayyam's point, then, we appreciate that his Robaiyat can also be regarded as a way of poetically portraying and advancing human happiness, its poetic Wine being not just reflective but also generative of the happiness portrayed. By way of his poetry, therefore, Khayyam has offered a severe critique of the then prevalent fatalistic astrological worldviews blaming human plight on objective conditions, in favor of a conceptualist view of reality in which happiness can be achieved despite the odds, depending on the creative human agency, itself being an objective force.Tamdgidi further shows that the triangular geometry of the logic governing Khayyam's Robaiyat--the numerical values of whose three sides are proportional to the Grand Tent governing Khayyam's birth chart--further supports the view (expressed in Khayyam's own quatrains) that for him his Robaiyat poetically represented the tent of which he regarded himself to be a tentmaker, revealing another key explanation for his pen name. The geometric structure of a tent proportional to the Grand Tent of Khayyam's chart, as well as the metaphor of the Robaiyat as Simorgh songs, are hidden in the deeper structure of Khayyam's 1000-piece solved puzzle, the same way he embedded his own triangular golden rule in the design of the North Dome of Isfahan. Khayyam's Robaiyat are his Simorgh's millennial rebirth songs served in his tented tavern as 1000 sips of his bittersweet Wine of happiness.
Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a 12-book series of which this book is the 11th volume, subtitled Khayyami Robaiyat: Re-Sewing the Tentmaker's Tent: 1000 Bittersweet Wine Sips from Omar Khayyam's Tavern of Happiness. Each book, independently readable, can be best understood as a part of the whole series.In Book 11, having shared the three parts of the Robaiyat attributed to Khayyam in the Books 8, 9, and 10 of the series, Tamdgidi offers the entire set of the 1000 quatrains, including the Persian originals and his new English verse translations for each. The poems, comprising Khayyam's songs of doubt, hope, and joy, are organized according to the three-phased method of inquiry he introduced in his philosophical writings, respectively addressing the questions: "Does Happiness Exist?"; "What Is Happiness?"; and "Why Does (or Can) Happiness Exist?"When Khayyam discussed the three-phased method of inquiry in his treatise "Resalat fi al-Kown wa al-Taklif" ("Treatise on the Created World and Worship Duty"), he noted an exception to the rule of asking, when studying any subject, whether it exists, what it is, and, why it exists (or can exist). He distinguished between things objectively existing independent of the human mind, and those created by the human mind. The normal procedure applies to the former, but for products of the human mind, he advised, the procedure must be modified to asking first what something is, then, whether it exists, and, then, why it exists or can exist. This is because, for products of the human mind, such as created works of art, we would not know whether something exists and why it exists unless we first know what it is. To illustrate his point, he used the example of the mythical bird Anqa (Simorgh in Persian or the Phoenix in English). He argued that only when we know what the metaphor stands for would we be able to say whether it exists (say, in a work of art, or even as a person represented by it), and why it exists or can exist.Khayyam's elaboration implies that one has to make a distinction between objective and human objectified realities, which implies that for some objects, such as happiness, we in fact confront a hybrid reality where aspects of it may be externally conditioned, but other aspects being dependent on the human will. Once we realize the significance of Khayyam's point, then, we appreciate that his Robaiyat can also be regarded as a way of poetically portraying and advancing human happiness, its poetic Wine being not just reflective but also generative of the happiness portrayed. By way of his poetry, therefore, Khayyam has offered a severe critique of the then prevalent fatalistic astrological worldviews blaming human plight on objective conditions, in favor of a conceptualist view of reality in which happiness can be achieved despite the odds, depending on the creative human agency, itself being an objective force.Tamdgidi further shows that the triangular geometry of the logic governing Khayyam's Robaiyat--the numerical values of whose three sides are proportional to the Grand Tent governing Khayyam's birth chart--further supports the view (expressed in Khayyam's own quatrains) that for him his Robaiyat poetically represented the tent of which he regarded himself to be a tentmaker, revealing another key explanation for his pen name. The geometric structure of a tent proportional to the Grand Tent of Khayyam's chart, as well as the metaphor of the Robaiyat as Simorgh songs, are hidden in the deeper structure of Khayyam's 1000-piece solved puzzle, the same way he embedded his own triangular golden rule in the design of the North Dome of Isfahan. Khayyam's Robaiyat are his Simorgh's millennial rebirth songs served in his tented tavern as 1000 sips of his bittersweet Wine of happiness.
Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a 12-book series of which this book is the 12th, subtitled Khayyami Legacy: The Collected Works of Omar Khayyam (AD 1021-1123) Culminating in His Secretive 1000 Robaiyat Autobiography. Book 12 condenses the series and its findings in a single volume. This is the first time since Omar Khayyam's passing that all his extant works have been compiled in a single publication series and volume and studied integratively, accomplished for the millennium of his true birth date and the ninth centennial of his true date of passing. It includes two forewords, one by Winston E. Langley, Professor Emeritus of Political Science and International Relations and former Provost of UMass Boston, and another by Jafar Aghayani Chavoshi, Professor of History of Science and Mathematics at Sharif University of Technology in Tehran.The original texts are included with their new English (and where needed, updated or new Persian) translations. The preface recaps how a method in quantum sociological imagination helped solve the riddles of Khayyam's life and works in the series. The introduction delineates this series' findings toward a scientifically reliable biography of Khayyam, including a critical commentary on how Edward FitzGerald's Rubaiyat colonially distorted Khayyam's Robaiyat and Islamic legacy. Three other chapters are also shared: one on how Khayyam's true dates of birth and passing were discovered and reconfirmed in this series, including further notes on Swami Govinda Tirtha's errors in studying Khayyam's birth horoscope for the purpose; another on integratively viewing astronomy and its relation to astrology amid all of Khayyam's works; and a third on the role he played in the design of Isfahan's North Dome.Khayyam's studied writings are: his treatise on the science of the universals of existence; his annotated Persian translation of Avicenna's "Splendid Sermon" on God's unity and creation; his treatise on the created world and worship duty; his three-part treatises on existence (1-on the necessity of contradiction, determinism, and survival; 2-on attributes; and 3-on the light of intellect on 'existent' as the subject matter of universal science); his treatise on soul's survival, necessity of accidents, and nature of time; his treatise in music on tetrachords; his two treatises on balance; his treatise on circle quadrant for achieving a certain proportionality; his treatise in algebra and equations; his treatise on Euclid's postulation problems; his literary treatise "Nowrooznameh"; and his secretive autobiography, the Robaiyat, comprised of 1000 quatrains logically organized based on his own three-phased method of inquiry.This series has found the answer to its question about the origins, nature, and purpose of the Robaiyat in Khayyam's life and works. Lifelong, he was secretively writing his Robaiyat as his "book of life," his autobiography, for posthumous release. His pen name "Khayyam" ("tentmaker") had been inspired by his dazzling birth chart. By re-sewing in this series his autobiographical tent of wisdom as a Tavern serving the spiritual Wine of his poetry, we have advanced from knowing little about his life to reading his most intimate autobiography. But the Robaiyat is not just a private autobiography; it is also a sociologically imaginative and poetic public telling of humanity's search for a universal healing.Iran's appreciation of Omar Khayyam's legacy can be best judged not by the physics of his burial sites, traditionally humble or artistically modern, but by the role Iranians themselves have played since his time in safeguarding his works especially in the poetic bricks and mortars of the human architecture of his own secretly designed and designated everlasting tomb.
Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a 12-book series of which this book is the 12th, subtitled Khayyami Legacy: The Collected Works of Omar Khayyam (AD 1021-1123) Culminating in His Secretive 1000 Robaiyat Autobiography. Book 12 condenses the series and its findings in a single volume. This is the first time since Omar Khayyam's passing that all his extant works have been compiled in a single publication series and volume and studied integratively, accomplished for the millennium of his true birth date and the ninth centennial of his true date of passing. It includes two forewords, one by Winston E. Langley, Professor Emeritus of Political Science and International Relations and former Provost of UMass Boston, and another by Jafar Aghayani Chavoshi, Professor of History of Science and Mathematics at Sharif University of Technology in Tehran.The original texts are included with their new English (and where needed, updated or new Persian) translations. The preface recaps how a method in quantum sociological imagination helped solve the riddles of Khayyam's life and works in the series. The introduction delineates this series' findings toward a scientifically reliable biography of Khayyam, including a critical commentary on how Edward FitzGerald's Rubaiyat colonially distorted Khayyam's Robaiyat and Islamic legacy. Three other chapters are also shared: one on how Khayyam's true dates of birth and passing were discovered and reconfirmed in this series, including further notes on Swami Govinda Tirtha's errors in studying Khayyam's birth horoscope for the purpose; another on integratively viewing astronomy and its relation to astrology amid all of Khayyam's works; and a third on the role he played in the design of Isfahan's North Dome.Khayyam's studied writings are: his treatise on the science of the universals of existence; his annotated Persian translation of Avicenna's "Splendid Sermon" on God's unity and creation; his treatise on the created world and worship duty; his three-part treatises on existence (1-on the necessity of contradiction, determinism, and survival; 2-on attributes; and 3-on the light of intellect on 'existent' as the subject matter of universal science); his treatise on soul's survival, necessity of accidents, and nature of time; his treatise in music on tetrachords; his two treatises on balance; his treatise on circle quadrant for achieving a certain proportionality; his treatise in algebra and equations; his treatise on Euclid's postulation problems; his literary treatise "Nowrooznameh"; and his secretive autobiography, the Robaiyat, comprised of 1000 quatrains logically organized based on his own three-phased method of inquiry.This series has found the answer to its question about the origins, nature, and purpose of the Robaiyat in Khayyam's life and works. Lifelong, he was secretively writing his Robaiyat as his "book of life," his autobiography, for posthumous release. His pen name "Khayyam" ("tentmaker") had been inspired by his dazzling birth chart. By re-sewing in this series his autobiographical tent of wisdom as a Tavern serving the spiritual Wine of his poetry, we have advanced from knowing little about his life to reading his most intimate autobiography. But the Robaiyat is not just a private autobiography; it is also a sociologically imaginative and poetic public telling of humanity's search for a universal healing.Iran's appreciation of Omar Khayyam's legacy can be best judged not by the physics of his burial sites, traditionally humble or artistically modern, but by the role Iranians themselves have played since his time in safeguarding his works especially in the poetic bricks and mortars of the human architecture of his own secretly designed and designated everlasting tomb.
Advancement in the field of nanotechnology has revolutionized the field of medicines and pharmaceuticals in the twentieth century. The proper use of nanomaterials in medical applications requires a proper understanding of these compounds. This correct understanding, beyond the physical and chemical properties, must also have the correct logic of use. In other words, the strategic use of nanomaterials with applicable perspective can also help to advance research, but if we go forward with the current research perspective that leads to the expansion of inapplicable researches, the intrinsic importance of using these nanomaterials is eliminated.This book, considering the importance of nanomaterials and their application in medicine, as well as the significant growth of biomaterials in research fields, introduces the variables law (Rabiee's theory) for the implementation of this research and the establishment of a proper strategy. Considering that the degree of number of biomaterial and host variables follow a variety factors, and by increasing the degree of number of biomaterials and host variables, the degree of total variables also increases and as a result, performance and, consequently, biomaterial behavior in the host environment will have less control and predictive capabilities. For an external substance that is supposed to be in the human body, it must be predictable and controllable, In addition, according to the principle that the host in a fixed person does not have the ability to change, therefore, by using the simpler biomaterials (with less variables), the above goal is more accessible. It should be noted that in addition to observing biocompatibility tests for a biomaterial based on existing protocols and standards, the Applicable Compatibility (AC) parameter is also required in accordance with Rabiee's theory. This book is written in accordance with Rabiee's theory and the contents of this book should be evaluated from this perspective.
Advancement in the field of nanotechnology has revolutionized the field of medicines and pharmaceuticals in the twentieth century. The proper use of nanomaterials in medical applications requires a proper understanding of these compounds. This correct understanding, beyond the physical and chemical properties, must also have the correct logic of use. In other words, the strategic use of nanomaterials with applicable perspective can also help to advance research, but if we go forward with the current research perspective that leads to the expansion of inapplicable researches, the intrinsic importance of using these nanomaterials is eliminated.This book, considering the importance of nanomaterials and their application in medicine, as well as the significant growth of biomaterials in research fields, introduces the variables law (Rabiee's theory) for the implementation of this research and the establishment of a proper strategy. Considering that the degree of number of biomaterial and host variables follow a variety factors, and by increasing the degree of number of biomaterials and host variables, the degree of total variables also increases and as a result, performance and, consequently, biomaterial behavior in the host environment will have less control and predictive capabilities. For an external substance that is supposed to be in the human body, it must be predictable and controllable, In addition, according to the principle that the host in a fixed person does not have the ability to change, therefore, by using the simpler biomaterials (with less variables), the above goal is more accessible. It should be noted that in addition to observing biocompatibility tests for a biomaterial based on existing protocols and standards, the Applicable Compatibility (AC) parameter is also required in accordance with Rabiee's theory. This book is written in accordance with Rabiee's theory and the contents of this book should be evaluated from this perspective.
The book reviews the current state of bricks and blocks; their manufacture, properties and applications in the building construction sector.Keywords: Bricks and Blocks, Fly Ash Bricks, Calcium Silicate Bricks, Autoclaved Aerated Concrete (AAC) Blocks, Compressed Earth Blocks, Stabilized Mud Blocks, Concrete Blocks, Reinforced Hollow Concrete Block Masonry, Concrete Pavement Blocks, Beams with Longitudinal Reinforcements, Surface Textures, Smooth Surfaces, Fluted or Rough Finishes, Automated Production.
