دنیای زبان انگلیسی ( بهروزپور )
لغات و اصطلاح .داستان کوتاه . شعر.جوک .ضرب المثل.اشپزی.رمان. نمایشنامه.متن دوزبانهدنیای زبان انگلیسی ( بهروزپور )
لغات و اصطلاح .داستان کوتاه . شعر.جوک .ضرب المثل.اشپزی.رمان. نمایشنامه.متن دوزبانهAndisheHaye Zendegi
اینه که تبدیل به آدمی بشی که لایق دوست داشتن هست
از دست بدی تا این که
برای دوست داشتن
Thoughts for Life اندیشه های زندگی
منبع: گروه الهه موفقیت
اموزش تصویری اصطلاحات
A piece of cake
منبع: سایت راسخون
A short history of high buildings in Iran
Introduction
The idea of high buildings can be traced to many centuries ago when monarchs built, fortresses on elevated hill-tops, from where they could keep the surrounding areas under surveillance. Such a building was also useful for the deference of the city.
Ancient fortresses overlooking a vast expanse of land are historical examples that are found in abundance in most countries.
High Buildings in Pre-Islamic Period
One of the most glamorous citadels still extant in the south-west of present-day Iran (Province of Khuzestan) is Ziggurat ‘Chogha Zanbil’ which was built by the Elamite Empire in 1250 BCE. This temple was built in the shape of a stepped pyramid, originally having five stories. The remains of the building in its present shape have a high of 25 meters though it is believed that the building was initially 50 meters high.
During the Median Empire which followed the rule of Elamites residential houses were often built in the low lands whereas the uplands were designated for the royal palaces.
ادامه مطلب ...
زیبایی های محلات
Natural Attractions of Mahallat
Deep within the arid areas of west-central Iran is the beautiful city of Mahallat located amid mountains and enjoying a pleasant weather. It shines like a piece of paradise in view of the numerous springs and the existence of ever-green and natural sceneries.
Foreign tourists also visit Mahallat because of its flowers, orchards and gardens.
A sprawling green park known as Sarcheshmeh in the northern part of Mahallat provides a beautiful image to the whole city. The existence of a spring of sweet water adds to the spectacular beauty of this park.
Everywhere in Mahallat are greenhouses displaying a variety of beautiful flowers that amaze the eyes of visitors. Some of the greenhouses are specifically allocated to the cultivation of only one type of flower. Every year in September Mahallat holds a grand flower exhibition that attracts people from throughout Iran and abroad.
Some five million flowers are produced in Mahallat annually and exported to the domestic and foreign markets.
According to local officials, the city earns $17 million through export of flowers, and produces one-fourth of Iran’s decorative plants and flowers.
ادامه مطلب ...
Jean-Paul sartre
Psychology of imagination by Jean-
Paul Sartre
Sartre's gifts of psychological description and analysis are widely recognized. What made him so successful a novelist and playwright contributed to the vivacity and force of his phenomenological "arguments" as well. His early studies of emotive and imaging consciousness in the late 1930s press the Husserlian principle of intentionality farther than their author seemed willing to go. For example, in The Psychology of Imagination (1940), Sartre argues that Husserl remains captive to the idealist principle of immanence (the object of consciousness lies within consciousness), despite his stated goal of combating idealism, when he seems to consider images as miniatures of the perceptual object reproduced or retained in the mind. On the contrary, Sartre argues, if one insists that all consciousness is intentional in nature, one must conclude that even so-called "images" are not objects "in the mind" but are ways of relating to items "in the world" in a properly imaginative manner, namely, by what he calls "derealizing"them or rendering them "present-absent."
Similarly, our emotions are not "inner states" but are ways of relating to the world.; they too are "intentional." In this case, emotive behavior involves physical changes and what he calls a quasi "magical" attempt to transform the world by changing ourselves. The person who gets "worked up" when failing to hit the golf ball or to open the jar lid, is, on Sartre's reading, "intending" a world where physiological changes "conjure up" solutions in the problematic world. The person who literally "jumps for joy," to cite another of his examples, is trying by a kind of incantation to possess a good "all at once" that can be realized only across a temporal spread. If emotion is a joke, he warns, it is a joke we believe in. These are all spontaneous, preflective relations. They are not the products of reflective decision. Yet insofar as they are even prereflectively conscious, we are responsible for them. And this raises the question of freedom, a necessary condition for ascribing responsibility and the heart of his philosophy.
Halva
Main Ingredients:
Flour: 2 cups
Oil: 1 cup
Sugar: 1-1.5 cups
Water: 1 cup
Rosewater: 1/2 cup
Saffron: a pinch
Pistachio: to decorate
Directions:
1. Heat the oil in a saucepan on medium heat. Add flour slowly and mix with the oil.
2. In a separate saucepan, bring the sugar and water to boil. Add saffron and rosewater to make a syrup.
3. Add syrup to the flour and oil mixture and blend together.
4. Spread the mixture onto serving plates and leave it to cool down for at least half an hour.
5. Decorate with pistachio before serving.
