検索ワード: envision (英語 - ペルシャ語)

envision .
خيال بافي کردن .

well , we all envision the afterlife differently .
خب ، همه ما دنياي بعد از مرگ را يک جور تصور ميکنيم .

people envision this as being very difficult.
مردم تصور می کنند که این باید کار خیلی مشکلی باشد.

so envision what it looks like all wrapped up.
خوب، تصور کید که این شبیه سر خط باشد.

this is how we would envision a residential application.
این چیزی است که ما برای مصرف خانگی تصور می کنیم.

usually, an architect can somehow envision the end state of what he is designing.
یک معمار معمولا" می تواند نهایتِ کارِ آنچه به طراحی آن مشغول است را تصور کند. یک معمار معمولا" می تواند نهایتِ کارِ آنچه به طراحی آن مشغول است را تصور کند.

the world i envision for her -- how do i want men to be acting and behaving?
دنیایی را که برای او در نظر دارم، مردها میبایست چطوری در آن رفتار کنند؟

so ill equipped are we all, to envision one another's interior workings and invisible aims."
تجهیزات ما خیلی کمه برای دیدن کارکردهای درونی و اهداف درونی دیگران."

this is how we envision it would be in a residential installation: you'd probably have more than one unit on your roof.
این حالتی است که ما آن را در کاربرد خانگی تصور می کنیم. شما احتمالاً بیشتر از یک واحد در روی پشت بامتان خواهید داشت.

that is to say, anarchy is not inherent in the international system in the way in which other schools of ir theory envision it, but rather it is a construct of the states in the system.
در این وضعیت قدرتی مافوق و اجبار آمیز وجود ندارد تا بتواند منازعات را حل کند، قانون را اجرا کند یا به نظام جهانی نظم دهد، آن گونه که در سیاست داخلی وجود دارد.

is the american city, epitomized in new york3 . while harvey later in the article uncovers a critical as well as pessimistic view of the american city today, his point throughout the article as is in this opening statement pertains to the need to regain the city as we envision it. invoking our collective vision, he calls us to overthrow our pervasive capitalist establishment and revolutionize the city. this political claim is achieved in the sentence structure by the parallel drawn between (changing) ourselves and (changing) the city. by equating one with the other, they are semantically made equal. harvey is aiming at provoking us in the face of the corrupted place the city has become at a time that he calls an ‘urban crisis.’ 4 yet what was truly at stake in 2008 during the financial crisis was clearly not the urban quality of the american city, least of all manhattan. neither was it a reflection of a potential sociocultural identity crisis or a reflection of some moral perversity on the part of its individuals. a failure of the neoliberal deregulation of markets, it was related in part to real estate from the perspective of speculation and of financial trades’ excesses (us 2011). despite this partly misleading aspect, harvey’s call opens a critical frame to the concept of place-making. the progressive, proactive vision for the project of the city conveyed by “the right to the city” emanates from the school of thought of sociologist henri lefebvre. in his 1967 book entitled le droit à la ville, lefebvre looks at length into the condition of the modern city and the collective ideals erupting in the form of towers and large social housing projects—grands ensembles—in and around paris. explaining the ties between industrialization, urbanization and the network logic of capitalism, lefebvre proposes a series of open-ended definitions to what constitutes the city. when completing this task, his approach is fundamentally different from harvey’s as it clearly avoids ideological claims. yet it is through these attempts at resolving what a definition for the city could be that he brings into focus what the right to the city also could be. in an early chapter dedicated to identifying the problems of the city, he lists ‘urbanism as doctrine or ideology’ as one and criticizes how partial sets of information are processed and analyzed in a way to elevate them to an illegitimate totality, which is in turn applied as a plan. in the following chapter entitled ‘specificity of the city’, he continues to assert that the city changes with the changes in society regardless of urbanism. although related to harvey’s position, his posits urbanity as being more than a concept of social reality and potential. he sees it as fundamentally attached to the land, thereby physically bound and not entirely metaphysical. this part of the book is in essence the counter argument to harvey’s, recognizing the primacy of the physical plane of the urban over any sociological one. another important differentiation in concept between the two happens through lefebvre’s inextricable connection between urban life and the activities of our normal everyday life. the practice of the everyday and its inherent social implication is for lefebvre the originator of urban cohesion as well as its sole purpose. additionally, the right to the city is his realization of the right for society to participate through their everyday practices alone and aside from a political agenda. his definition derives from an actual manifestation rather than a general notion and thus relates
سلین ژان ، کارشناسی ارشد توسعه پایدار شهری ، دانشگاه آکسفورد 08 مارس 2016 هنگامی که در پی بحران مالی 2007 2008 ، دیوید هاروی فراخوان خود را برای اقدام در ستونی تحت عنوان "حق شهر" منتشر کرد ، در زمینه ای مشابه با هنری لوفور در سال 1967 هنگام ایجاد این ایده ، با جامعه ای که شهرنشینی سریعی را تجربه کرده و از رشد شکاف اقتصادی اجتماعی رنج می برد. مانند لوفور ، هاروی خواستار یک انقلاب شهری است ،