---

With the increasing prevalence of online education, the significance of students’ self-regulation skills has never been more pronounced. Yet, many students struggle to develop and apply these skills (Bylieva et al., 2021). This transcendental phenomenological study investigates the self-regulation strategies employed by highly self-regulated university students in fully online learning environments. Participants were recruited online based on purposive and criterion sampling procedures. Data were collected through guided journals and semi-structured in-depth interviews, transcribed with Voxtab, and analyzed using Peoples' (2020) phenomenological framework and NVivo 10 software. The result revealed four major themes: meta-affective and affective practices, metacognitive and cognitive practices, socio-affective features, and tech-enhanced learning strategies. The study's trustworthiness was ensured through member checks, purposeful sampling, inter-rater agreement, and debriefing. The findings offer profound insights into students' experiences with online self-regulation. They present students with practical and effective online self-regulation strategies and provide educators with insights into course designs fostering self-regulation.

---

One of the important subjects in Sohrab Sepehri’s poems is the philosophy of education and his attention to the basic aspect of human existence. This subject is important because Sepehri had a great shift in his literary and practical life since 1340’s. The goal of research: This research shows that Sohrab Sepehri was under the influence of phenomenological educational approaches and there are great similarities between Fromm’s  and Sepehri’s views in the poetical works like Shargh-e-Andooh (East of Sadness), Seday-e-Pay-e-ab(The Sound of Water’s Foot), Mosafer (Traveler), Hajm-e-Sabz (Green Space), and Ma Hich Ma Negah (We Nothing, We Look). According to this research, like Fromm, childhood has a philosophical concept for Sepehri. Childhood equals intuition and direct understanding of phenomena, gaining personal experience and freedom. Satisfying the human instincts is the first stage of gaining individuality, and maturity is the time of overcoming instincts, thinking dependence, escaping from imitation. Fighting with habits, opposition to imposed education, admiration of loneliness and acceptance of death show great similarities between Sohrab Sepehri and Erich Fromm’s views.      

---

---

Nowadays, knowledge is one of the most important organizational assets; therefore effective management and employing of this asset has vital role in the organizational success. The present research identifies knowledge sharing barriers in the Isfahan Oil Refining Company and analyzes these barriers to create a suitable context for the implementation of knowledge management and to facilitate movement of the organization into the learning organization. This study is applied and qualitative-phenomenology. The research population includes official employees of Isfahan Oil Refining Company’s operational unit with at least one year of work experience.The data are collected by semi-structured Interview with 24 of the employees who have been selected by purposeful sampling. Also, the Colizzi’s seven- step method for information analysis is employed. Results indicate that the knowledge sharing barriers include individual, organizational, cultural and technologic barriers .Finally solutions for removing these barriers to the managers of the organization are presented.

---

Our understanding of the reality of our knowledge and understanding of changing the way we know to be changed. To understand reality in faced with the complex realities in spiritual terms; we are forced to adopt methods that their main claim to discover hidden meanings and realize it is a fact. Religious and mystical experience in understanding the phenomena are very spiritual and sacred mixed, reduced to social or psychological reality, they can understand and prevent the use of empirical phenomenology to understand religious experience makes it inevitable. This article has attempted to offer gains over the experimental phenomenology and methodological principles of the present one, demonstrate the conceptual complexity of religious experience on the other hand, inevitably use this method to show understanding of religious experience And with providing a real example of the spiritual experience of pilgrimage in Iran empirical phenomenology emerges as an example for understanding the religious and mystical experiences are introduced.        

---

Aims: In Tehran, which is a city born in the modern era and is always open to immigration, establishing a meaningful relationship between the urban space/architectural bodies and citizens has been one of the most important design and planning challenges. The demographic structure and buildings undergo dramatic changes at a high speed, and citizens find fewer points of support to recreate themselves and their memories with them.

Methods: Research paradigm is interpretive and the approach is quantitative. The collected data through a survey study is analyzed with statistical tests. Data analysis is done through descriptive-analytical research design and the validity of the research model has been measured thorough exploratory factor analysis.

Findings: In the dimension of “spatial practice”, “physics and the structure of space” followed by “the structure of signs”, have gained the most points. The respondents are able to understand the relationships of the components and the language that conveys the meanings in experienced spaces. In the dimension of “representation of space”, “ideology and mental preconceptions” has the highest score, which means that the respondents interfere their mentalities in judging the qualitative values of the space. In the “representational space”, the “social perception” has the highest average which means that people have given importance to their psychological needs in the experience of the public space alongside other citizens.

Conclusion: The phenomenological dimensions of space in the realm of cultural uses can be counted and evaluated in a way that is concreted in people's lived experience of space. This can significantly affect the planning of urban spaces and the design of architectural bodies.

---

The non-generalist view of territorial identity and Considering it to be dependent on political ideas has been considered in critical political geography studies in recent years. In this regard, the primary principle of considering the territorial identity concept to be dependent on government; It goes back to Hegel's thoughts. According to his idea, the territorial identity is a rational form of thought created by government on the earth, and a form of this phenomenon appears in every history turn. In this regard, the political thought of Charismatic king was one of the important components in the construction of territorial identity in the Achaemenid era during which charismatic king were considered to be God's chosen one on earth and in his existence shadow became possible to form social cohesion. In this research has been tried by analyzing the historical texts content be explained effective components in the construction of social identity in the Achaemenid era in the Hegel's phenomenology of the soul framework. It is emphasized in research findings that the awareness creation about importance of king's position in construction of the territorial identity in the Achaemenid era was a historical synthesis result that the traditional interpretation of powerful kings is replaced by the king attributed to Ahuramzda. In addition, geopolitical alienation of the Achaemenids with the surrounding states, especially the Greek city-states was a conflict manifestation between Charismatic king thought with opposing thoughts, which was effective in building of Iranian people territorial identity.
 

---

Home is the space which man lives in. The man along with families will find comfort and belonging in their home. Houses are important in shaping human character and behavior, therefore It is necessary to deal with it, especially in today›s time. Home is the place where people need to spend a lot of time in it. They do their own work in it, spend time with their family and give meaning to it by living there, home and humans give two sided meaning. The Issue that home is a meaningful place and nowadays by reducing qualities, it›s means has been greatly faded and homes sometimes are as diminished as a shelter, is the fact that is common in the two perspectives of «phenomenology» and « sacred traditionalism». The point is how the values of home are defined in these two views. Each of these approaches provide a definition of houses which are similar to traditional home. Investigating the similarities is done in conclusion of the study. In fact the question is that which one of the dimensions of the Iranian traditional house are understandable in structure of the two sacred traditionalism and phenomenological approaches, and what are the commonalities and differences between the two approaches in Iranian traditional house. Analysis of Iranian traditional home with this two approaches, is important because both approaches have differences and strengths which can help us in deep and deeper understanding. Nowadays phenomenology is one of the most important approaches of Western which has done many studies to understand the quality of home and its concepts, and it also emphasizes the historical dimension of homes and old houses. Therefore it is one of the most appropriate approaches to recognition of traditional eastern homes, and nowadays its promoting by many theorists in this communities. On the other hand sacred traditionalism approach has an important insights in East, which are supported by religion and eastern view, and offers specific approach in defining architecture and therefore its appropriate for Better understanding of the Iranian traditional homes. The phenomenological interpretation of home is one of the most important qualitative approaches in this area on the world architecture theoretical literature. That little has been done about Iranian homes. Versus in Iran, as in many countries of Eastern spiritually oriented approaches such moral traditionalism are considered more. This study sought to examine that criteria of which of the two views of phenomenology and moral traditionalism is more consistent with the concept of traditional Iranian home And how to use both as complementary approaches can demonstrate unexplored dimensions of Iranian home. The purpose of designing this issue is discovering the meaning of true living in traditional houses as a basis for analyzing in order to correct the process of building box-like and lifeless houses nowadays. Since the Basics of this two Eastern and Western approaches which have been considered by Iranian designers nowadays have differences Scholarly study of the similarities and differences between the two approaches is needed. This study at first defines the Home concepts in terms of moral traditionalists and phenomenologists. Sacred traditionalists are in blive that home is the place in which with declining daily concern man can find a relaxation to think about itself and his God. A peace for growth and development of the member of family and Achieve a feeling of relaxation. To understand the qualities of a home in this view, it is essential to understand the basics of traditional Islamic architecture. Nader Ardalan and Laleh Bakhtiar (1999) introduce the essential elements of traditional Islamic architecture as the key of understanding these principles, which include: Orientation of the space, qualitative Polarization and the relationship between space and symbolic forms . these qualities will be enhanced by perceptional playing in the form of light, geometry and weight. These three elements are the main elements of Islamic architecture introduced by Burckhardt (Sartipipour, 2008). Phenomenologists (Bachelard, 1994) defines the house as a collection of imaginations that provides reasons or delusions of stability. Phenomenologists deem artistic works as the representation of life condition and the architecture as the tangible realization of existential space (Shultz, 1980). Bachelard explores residency in imagination and dreams; accordingly the house is regarded as the inner sanctum (Bachelard.1994). It detaches the type of memories occurred in the house from those be fallen in the world outside in a way that the memories pertaining to the house augment the treasury of our dreams. He introduces the house space as a poetic and romantic space in which understanding of its poetic depth is feasible via the brilliant evocation through poems rather than memories.The concept of «past» is highlighted in the interpretation of the house propounded by Heidegger (2009, p.34); he asserts «like a strayed ship, house is an outstanding piece of the past». The character of houses, are replete with life, peace, and comfort owing to their centralism and introspection as well as to the presence of Nature (yard) in their center. Walls and borders with their unique quality and plentiful penumbra are integral portion of the house and various open spaces in the walls of the rooms impart miscellaneous qualities of the dialectical relationship between Nature and rooms. Due to the spaces with diverse qualities and special manifestation of lights and colors, the rooms are crammed full of fantasy and memorable moments. Secondly the study evaluate the physical of traditional Iranian home with this both approaches. Traditionalists interpret home with symbols such as light, colors and mirrors. According to this Approach, Iranian House has formed from the «yard»,» balcony» and «rooms» which respectively represent the «spirit» and «soul» and «body». In phenomenology approache, Iranian houses are generally center-oriented and the center is nature. Border have defined courtyard and the rooms with diverse qualities. Different openings in wall of the porch and rooms are maked diverse qualities of the dialectic between courtyard and rooms. The character of Iranian home is full of peace and life because of the nature, and full of fancy and memory because of spaces with different qualities, and the special light and color in a room. Finally, by comparing these two approaches a multi-layered system of values in Iranian traditional houses will find. The Uncoordinated principles and features of an Iranian home are also introduced. This study shows that traditional Persian houses are accountable in various aspects and their analysis in different approaches can provide us new valves of this valuable art. For example Iranian traditional houses can response psychological, existential and nature-oriented dimensions of phenomenological approach and heavenly, spiritual and intuition dimensions of traditionalism. The research also shows that Iranian traditional houses has reached to a level of art and truth that can appear different levels of meaning. The spaces of such house, in addition to responding to the daily needs, connect the human life to memories and dreams and is Responsive to different mental needs. Iranian traditional home takes his identity from human and gives identity to him and by engaging the five senses of human beings, helps to connotation understanding of the house.

---

Nathalie Sarraute belongs to the the modern novelists who take a discrete- fragmentary and physical-intuitive outlook to the representation of the human psyche. In fact, according to Sarraute, it is only within dialogism that the actualities of the human psyche manifest themselves, and such actualities stem from strains and stresses between characters which run through the underlying subspace of the dialogues—what Sarraute calles sub-dialogue, or tropism. We claim that there exists a distinct quality in Sarraute’s tropismes which detaches the reader from the horizontal axis of the narrative and leads him/her vertically into a veiled abstract world, a quality which we call “linguistic transudation, that is, a transudation which disconnects one from the stereotypical level and leads him/her to the veiled underlying world by rendering the imperceptible tropismes tangible. In this article, by referring to Mikhail Bakhtin insights on dialogism and polyphony, we demonstrate how our “linguistic transudation,  as a linguistic technique, maps into to the writer’s view of  discourse  and the negation of the Cartesian Supreme Subject. In fact, Sarraute  dialogism as fragmentary and discontinuous conception shows the resemblance with the principle of discontinuity as a philosophical term in phenomenology.

---

Jean-Michel Maulpoix, is a poet who achieves spatial proliferation and saturation of novelty with association to "the others" and causes manifestation of anonymous elements. He disassociates from the types which one present in the operational field of presence; keeps distance from his locative self and initiates an esthetic-perceptual activity with the attendance at virtual locations. All these activities act as crucial factors to proliferate signification. The present study seeks to investigate the purports of proliferation and plurality, by phenomenology of attendance then by various esthetic types in the book "Story of Blue", by Maulpoix, in the framework of semiotics. To this end, author probes the modality of acceptance of the others" by means of esthetic types by the poet, the modality of his transmission in extended circumstance; consequently the impact of esthetic types in amplification of purports and the modality of appearance of elements before the poet. The essential purpose of the present study is to distinguish poet’s presence with the world around, and to show interactive relationship of poet’s inner and outer universe by highlighting the modality of generating these purports.
 

---

Phenomenology is a flow which its main purpose is reaching to the real recognition of things; a cognition which is pure and is free from presuppositions and prejudices, so that mere and true beings of creatures get the permission, to appear themselves and the interference of mind and its contents stand aside from the pure openness of beings. What is important here is achieving the real and authentic description of things with the reduction of Epoché. Nima Yoshij as a poet who could be named as epoch maker, in his 'letters' and his writings to others, continually concentrates on this point that an authentic poet must see with his eyes and they must learn to see based on concrete and genuine experiences. He also stressed on this point that poem and poetry is the connection with the being of beings and to achieve this purpose, all of the definitions around an event must be pushed away for reaching the entity of beings. Nima's letters could be assumed as his theories about poem which in it, he knows what is important is exact vision and being free from any subjectivity for composing poetry. In this paper, we will analyze this Nima's notions and will compare them with phenomenologist's attitudes.

---

This article attempts to show the fundamental shortcomings of phenomenology-based researches in persian literary articles. The phenomenology- based research articles in the last decade has been collected and their definition of phenomenology has been compared to that of the founders of phenomenology, specially Edmund Husserl. These articles are divided in to three groups: 1- Those which attempt to "interpret" a literary work according to phenomenological approach 2- Those which compared phenomenological concepts with some poetic themes and viewpoints of some poets (specially Sohrab Sepehri and Nima Yushij) 3- Those which used "Phenomenology" as a completely useless concept, which has no crucial role in the whole research. The article concludes that these kind of researches are full of misunderstanding, because of 1- mixing the true meaning of phenomenology with poetic inventions,2- the misuse of phenomenological approach in reading literary works, and 3- not having an appropriate recognition of what a "Theoretical Framework" should be.

---

---

One of the difficulties for the addressee who encounters theosophical texts is the inability to comprehend the experiences gained by the theosophist. Regardless of language and scientific understanding of linguistic signs, it is impossible to discover how to make sense of the phenomenal world in theosophical discourse. In line with Heidegger who considers language the house of being, the truth of theosophy is also manifested in language; but for some reasons like the inability of language to express experiences, obstacles in the way of understanding the truth and theosophical experiences, the difficult topic and the extraordinarily of theosophist’s experiences, etc. theosophical language seems difficult and complicated to find. Especially in theosophical discourse, the theosophist/subject as an agent and narrator of theosophy encounters different objects. On the one hand there is the sensory phenomenal world and his sensual experience and on the other hand, we see his mental-theosophical experience which is the interansferable and immediate part of his experience. In this research and in the framework of phenomenological, linguistic and philosophical insights of Eric Landowski the authors have tried to decipher the process of signification of the phenomenal world in two attitudinal systems called Pantheism and Intuitionism in theosophical discourse. Ontologically speaking, the theosophist/subject portrays his relation to the world/text from two viewpoints which are existential and intuitional in nature. As a subject, he makes sense of the phenomenal world in new ways and consequently he will have a different process of birth and semiotic acquisition in front of himself. In this research it has been tried to apply some considerable principles and phenomenological basics in mystical discourse and the relationship between subject and object and subject to the text of the world. Concepts such as Perception, the sensitive, Lived experience, interaction of subject and object, Presence, mental perception  and the way we look at phenomena, co-presence, the importance of motivation and Social requirements, etc., have paved the way to the study and analysis of the meaning and perception of the mystical discourse. This approach gives us the opportunity to focus on the subject and the object and the relationship between them. The present study provides a context for better understanding of meaning and phenomena. Based on discursive and phenomenological perspective, the present study attempts to examine the mystic-subject semiotic approach to the text of the world of phenomena in the field of theoretical mysticism. Therefore, the combination of mysticism discourse in this article refers to theoretical mysticism and mystical foundations based on ontology. The main objective of this paper is Rereading of how to produce meaning in two intuitive and existential approaches and in the language of mysticism, which have been done in the theoretical framework of Eric Landowski. This approach answers the following questions in this research:
How does the mystic look at the world of phenomena shape the subject view?
- How is it possible to establish a relationship between the meaning in the discourse of mysticism with the mystic thoughts and perceptions of mystical experience?
- How the presence of subject and two-way interaction cause to create meaning in mysticism?
 The type of mystic view answers these questions; since the alterity and the object in the world of phenomena are determined by a reference point, and in the discourse of mysticism, this reference point is the mystic presence and narrator of mysticism who plays the role of an independent and dynamic subject.This semiotic process is undoubtedly based on the ontological view of the subject about the category of existence and its multiplicity in two mystical attitudes; that is, the view of intuitive unity and existential unity. The first factor in the difference between the processes of giving meaning to the text-world in these two mystical systems is the mystic-subject point of view, which creates two completely different way of the Scheduled and unity. The difference in the type of meaning of the text-world between the intuitive and existential mystic has continued to make difference between all the mystical beliefs such as having an instrumental view to phenomena or interaction with them, the concept of annihilation and the concept of theoretical and practical mystical education.
 
 

---

Aims: The objective of this study was to explore the coordination and communication governance processes utilized by the Yogyakarta provincial government in addressing the COVID-19 pandemic.
Participants & Methods: Qualitative research with a phenomenological approach was performed with a total of 7 informants from various stakeholders, including government institutions, professional organizations, and task forces collaborating with the Yogyakarta Provincial Health Office to address the challenges posed by COVID-19 in the region. Data were collected using in-depth interviews and observations. The data were analyzed by Colaizzi’s method.
Findings: Two primary themes were produced, including, 1) training and development of human resources for the management of the crisis, with two sub-themes emerging, including, a) the healthcare stage in handling and b) recruitment in human resources fulfillment, and 2) the communication governance of the Yogyakarta Special Region's government, with four key themes, including, a) effective information through easily accessible applications, b) comprehensive information from reliable sources, c) diverse media for socialization meetings during coordination, and d) dissemination of recommendations.
Conclusion: An effective response to the pandemic hinged on a cooperative strategy that brought together diverse stakeholders, such as government entities, healthcare organizations, and community leaders.

---

---

Considering the analysis of phenomenological discourse from the semiotic perspective, the tattoo semiotic system focuses on linguistic reproduction. Discourse reveals some aspects of sensory perception to the subject. Proper body is a path to the sensory perception of the lost dimensions of meaning and the lived experience of phenomena. The purpose of this study is to investigate the process of sensory perception of phenomenological tattoo in the framework of semiotics of discourse. Throughout the research process and with the development of Merleau-Ponty and Landowski theory, the authors  study the written tattoo with the semiotic approach of  Paris school of semiotics by dealing with the process of discovering, producing and receiving meaning. In the present study, the findings showed that  the phenomenological tattoo leads the semiotic system of language towards the discovery of the lived experience of presence and reveals the hidden layers of meaning and conceal the obvious meanings. This is a feature of meta-discourse that manifests itself within discourse in order to achieve power and immortality, and leads to transcendence of  semiotic system of discourse.

1. Introduction
Linguistic signs that are purposefully imprinted on the body by painting, tattooing or bruising are considered to be tattoo in this article. What is clear is that the tattoos are painted on human bodies for ideological, cultural, social, epic, mystical, ritual and aesthetic functions. The presence of Tattoos in Iranian folk culture with various functions indicates its importance in the manifestation of the language system. The subject, in an Ethos relationship due to the presence of the tattoo object, mutates beyond an aesthetic discourse into meta-discourse and seeks a direct interaction with the existence of presence. Merleau-Ponty believes that the world contains meanings in relation to the body-subject. According to him, sensory perception is a kind of absorption and fascination in the world. The actant subjects are separated from the system of continuity in the spark of the moment, and thus meaning is reproduced and perceived at the level of discourse deep structure. The subject faces a fundamental challenge and problem within himself for essence and the way of survival and to express power in life; and by imprinting a mental idea on his body, it crystallizes the flow of linguistic fluid, the result of which is the metamorphosis of the stative subject from within.
 
2. Literature Review
The main issue of this research is to read the semantic system of a corps propre beyond a definite linguistic text as a phenomenal text, based on the study of semiotigue with a phenomenological perspective. The main question in this research refers to the way of the subject's sensory perception in the interactive process of the subject and the tattoo object, and examines the phenomenal text based on Landowski's discursive semantic systems. The discourse analysis of the semantic system in this study is based on the sensory perceptual principle. The theoretical foundations of this interdisciplinary research are the combination of Merleau-Ponty phenomenology with the semiotigue of the Paris school. The study of the corpus in this research is descriptive-analytical and the method of data analysis is qualitative. The present study is grounded on the Landowski's accident and adjustment discourses based on the sensory perceptual principle.
 
3. Methodology
Semiotigue is a discourse-oriented approach that concentrates on the process of producing, receiving and perceiving meaning and reads it in a dynamic and fluid communication of enunciation. In soft semiotigue, which was initially formed from the idea of Greimas's imperfection of signification, subjects attempt to create language with a poststructuralist view in order to achieve imperfection of signification, and avoid repeating definite linguistic implications. In reading Eastern literary and visual texts with soft semiotigue, one can reflect on the process of discovering and intuition of subjects within the narrative; and with the passage of linear time at language deep structure in a pure and attractive form due to the moment of spark, one can perceive deep abstract concepts derived from religion that are beyond the reach of subjects at the level of semantic surface structure.
 
4.Conclusion
In the analysis of tattoos from the perspective of Landowski's semantic systems, we have reached the approach that the semantic function of tattoos is not always definite and due to the occurrence of meaning, there is a possibility of the presence of a corps propre. Phenomenological tattoo leads the semantic system of language towards the discovery of the lived experience of presence.
The discourse of rebellion transforms the actant subject into an anti-actant one, and in adaptive interaction with the pseudo-subject imprinted on his body, intensifies the risk of discourse. Discourse transforms the rebellion of the active subject into a subconscious and, in adaptive interaction with the pseudo-subject imprinted on itself, intensifies the risk of discourse. In these works, the phenomenal text reveals the underlying and hidden layers of meaning and conceals the obvious and definite meanings. This is a prominent feature of meta-discourse that manifests itself within discourse in order to achieve the value of power, becoming a hero, and survival, and transcend the semantic system of discourse. This phenomenal space is no longer definite, argumentative, and cognitive, and brings the subject into an existential discourse.
 

---

Le visage est partout dans l’œuvre de Mehdi Sahabi, frontal (« Portraits », « Figures », « Archamanians » et « Photo-journalism ») ou indirect (« Grafiti », « Totems », « Puzzled » et « Junkyard Cars »), toujours altéré, formellement transformé... La visagéité, entre figuralité et figurativité, en est un motif central. Pour montrer ses enjeux, nous étudions un extrait de Phénoménologie de la perception de Maurice Merleau-Ponty sur le visage vu. Exercice de « suspension phénoménologique » (épochè) que donne à voir un visage « à l’envers », détaché de nos habitudes de vision. Une double interrogation en résulte : (i) sur l’événement visuel qui fait passer le visage de son statut de « canon » du visible (la beauté) à un statut tératologique (le monstrueux) ; (ii) sur la relativité de l’épochè, jamais épurée de toute modalité, inévitablement imprégnée de pré-construits culturels.
Ces interrogations éclairent le statut du visage chez Sahabi, à la fois signe et emblème de la figurativité altérée. On identifie les chemins de sa déformation – de l’estompe à la déchirure, de la fragmentation à l’écrasement – à travers une typologie (extraits des séries ci-dessus). L’analyse sémiotique conduit à la dimension axiologique du visage, manifesté et dissimulé, exhibé et interdit. Cette exigence éthique définitoire de la visagéité, propre de la personne et induisant sa fragilité, est mise à nu dans le geste esthétique de Sahabi. Exigence ainsi exprimée par Levinas : « Ce qui est spécifiquement visage, c’est ce qui ne s’y réduit pas. »

---

The English narrative of "the adventure of Hajji Baba of Ispahan"[1] seems to be one of the controversial literal texts for the Iranian readership with social criticism interest. This paper intends, not to refute or redeem the validity claims of this historical actualized reading or to offer an alternative, but, to put it into perspective of a spectrum of possibilities and to show how and under what contingencies, the text can actualize some other rival and salient interpretations that reverberate our contemporary horizons of social reality. Using the Ricoeurian theories of literature by applying his theory of "surplus of meaning" on the text we suggest how "The World of Text " has the potential to have different readings and in the next step, by analyzing "The World of Reader" and its dialectical relations with the world of text, we exhibit the important role of "reading" as the act of Self Reflection.

---

Learning environment like other learning elements is a significant factor in improving the success of course planning and education progression. Due to the necessity of frequent usage of language in real environments, the significance of the environment in learning a foreign language is doubled. Although Arabic faculty groups have put promising efforts to enhance the environment of Arabic language speaking skill recently, it seems these environments are mostly in Persian language. In this paper, we investigate the obstacles which impede creating such environments. Therefore, we analyse experiences of Arabic language students via interviewing them. Finally, we propose solutions to tackle these obstacles. The results showed that challenges of Arabic learning environment include cases such as lack of learning group activities, anxiety, lack of encouragement to speak Arabic, use of Persian as the medium of instruction, lack of second language use by Arabic instructors in the class and lack of appropriate assignments.

1. Introduction
Concurrent with massive technological improvements and changes in methods of receiving and sending data, the topic of learning environments and their impact on the process of teaching-learning has become one of the main concerns of education and training researchers. To this end, the learning environment is not limited to the classroom. It can encompass different settings such as university, faculty, home, and society where learners aim for information, skills, abilities, and desired goals. As these environments get more dynamic and more related to the learner's goals and more aligned with educational content, learners play a more critical role in achieving the learning goals. Within the same direction, learning a foreign language requires an environment that language learners can utilise all their abilities to learn language skills. Although the importance of creating an appropriate Arabic environment and speaking Arabic in classrooms and educational spaces of university faculties is not hidden to anyone, one of the main problems of teaching this language in the last few decades is the lack of an appropriate environment for speaking the Arabic language. According to available data, the speaking environment in most Arabic groups inside and outside the classroom is Persian. Nonetheless, more efforts have been put toward enhancing Arabic language skills at universities in recent years. Some Arabic language teachers have encouraged their students to use this language in their natural environment and daily activities from the last decades until now. However, the main question is what challenges impede shaping such an environment and what constraints refrain students from using the Arabic language over the Persian language in classrooms and educational environments of universities. Accordingly, the Authors in this paper, who themselves are “teaching Arabic language” lecturers at university and encouraged their students to speak Arabic outside of speaking classes, aimed to search for challenges and constraints of achieving this goal by using students’ living experience. Therefore, the authors present practical suggestions based on student experiences for creating such university environments. Two questions are proposed to achieve the goal of research:

1. What is the most critical challenge in forming an environment for learning Arabic speaking from the student’s perspective?
2. What is the most practical solution to form an environment for learning Arabic speaking?

2. Literature Review
Considering the learning environment in learning language skills is of high importance. According to some of the learning views, such as communicational views of language teaching, enhancing the language skills of learners, especially their speaking skills, requires them to be in the real speaking environment. Based on the view, learners should be in the in real scenarios of speaking be part of presenting information which others don’t know, and in addition, they should speak about real topics in real conditions. They also should create concepts along with language and should practice exercises that are related to their needs (Tilver 1983 & Savignon 1983 equated to Chastain, 2011: 175). In an educational curriculum based on language skills, learners should be taught to use the language outside the classroom environment independent of educational exercises of each term. The learner should use whatever they have learned in the classroom, outside the classroom as well and be able to improve their language capabilities; they should be able to transfer his knowledge from language-living step, which is considering social and cultural language issues while using language, to practical knowledge which is the skill of using language (Bahrambeygi, 2020: 16).Therefore, since the primary goal of the educational curriculum of language teaching is improving the language capabilities of language learners to interact with other people, all aspects of the academic curriculum of language skills courses should be designed based on the most impactful learning environment, which is natural environments. Since the most crucial benefit of teaching in a natural environment is “consistent learning due to being sensible and incorporating the direct emotional experience of issues and events, not imposing the dull atmosphere in formal classes, creating motivation for learning and precise observation, which make the content of learning schedules more practical due to the connecting the education and living (Fallahian, et al, 2011: 11).

3. Research method
The research utilises a form qualitative research method and is conducted based on phenomenology. The goal of phenomenological studies is to study the world that can represent its individuals, especially when they are in the state of awareness that is expressive of an endeavour to become free of common prejudice and beliefs. Therefore, current research using this approach tries to extract students' living experiences around challenges of the Arabic speaking environment and presents theoretical and practical solutions to form an appropriate Arabic speaking environment. To collect information, semi-structured conversations are utilized. According to phenomenological research, individuals were chosen in conversation if they have experienced the event of interest; in other words, students who have some experience in the learning environment of Arabic speaking. Students were chosen to form three groups of weak, intermediate, and advanced speaking cohorts to increase data validity. During the interview, the focal topic was the following quest; what are the most challenging and impediments to the impactful environment in learning Arabic? Interviewees were selected based on targeted sampling, and sampling continued until “information saturation”. Information saturations were established by interviewing 220 students in terms four, five, six and seven of their bachelors in Arabic language and literature. To assure the validity of the finding, the “investigation using under-study individual” approach was used. Moreover, to investigate the confirmability of elements, two more analysers who were familiar with qualitative research revised the details. It was determined that they concurred with the first analyser in 90% of topics. Moreover, to evaluate the transferability criteria, the elements were provided to students out of the interviewee’s group, and they also found these elements similar to their experiences.

4. Discussion and conclusion
Due to the importance of language skills at educational and university centres in Iran, the living experience of Iranian Arabic learners shows that they are faced with different challenges in the learning environment of the Arabic language, such as inside classroom and outside classroom environments. And these challenges impede speaking the Arabic language. Based on the Arabic learners feedbacks, the most critical challenge is “not being coerced to speak Arabic by teacher”, “shyness and nervousness”, “low vocabulary range”, inappropriate arrangements of seats in classroom”, “no interactive environment”, “not using the classroom space optimally”, “teacher-oriented classes and lack of discussion among student”. In other classes also the most critical impediments of forming environment of Arabic language speaking are “very low usage of Arabic speaking by teachers”, “Dominant Persian language speaking in classes” , “speaking Arabic is not compulsory among student”. Among teachers the most critical challenges are “low range vocabulary and not being able to make sentences” “incapability to request” and “speaking of Persian”. Moreover, according to living experience of student “existence of no tranquil and dedicated to speaking Arabic” and “being afraid of ridicule” are the most critical challenges for not speaking Arabic. Along side the abovementioned challenges, challenges such as “negative view of public to Arabic language”,” No proper Arabic exercises”, “No cooperation for friend to speak Arabic” result in lack of experience in speaking Arabic in environment outside of universities such as home, dormitory etc. Therefore, these challenges can be categorized into three groups; Contend and approach of teaching, which is mainly related to inside class and is in control of teachers, the domain of environments outside classrooms which is related to faculties.; and the domain of outside faculties such schools, universities, home and student residential spaces.