The problem of "Contemporaneity" in Iranian architecture has become one of the most complex identity challenges of this field over the past three decades. Contemporary Iranian architecture has been unable to formulate its relationship with the past within a coherent theoretical framework emerging from the domestic discourse, and the literature of this field has largely been ensnared within reductive binaries such as tradition/modernity or Iranian/Western. The consequence of this condition is not merely a conceptual void, but rather a chronic structural rift between theory and practice that has perpetuated imitative "contemporization" and rendered the attainment of "Contemporaneity" as an affirmative and indigenous alternative profoundly difficult.

The present study constitutes the third step of a tripartite intellectual project. The first step, through a systematic review, delineated a comprehensive map of scholarly production in the field of Contemporaneity and identified its research gaps. The second step, through a phenomenological analysis of 100 leading interdisciplinary sources (1988–2023), developed and validated a six-sphere conceptual framework: (1) Ontological-Temporal, (2) Epistemological-Critical, (3) Agency-Action, (4) Creation-Integration, (5) Context-Flexibility, and (6) Normative Foundations and Boundaries within the Iranian Civilizational Context. This framework comprises six overarching spheres: the first sphere, ontological-temporal, addresses the question of how to be in time and the existential relation to past, present, and future. The second sphere, epistemological-critical, places the question of how to know, perceive, and critique at the center of attention. The third sphere, agency-action, is oriented toward how to act, exert influence, and intervene in the world. The fourth sphere, creation-integration, foregrounds the problem of creation, re-creation, and the integration of heterogeneous elements. The fifth sphere, context-flexibility, responds to the question of how to adapt, maneuver, and respond to contextual exigencies. And finally, the sixth sphere, normative foundations and boundaries within the Iranian civilizational context, is devoted to the structuration of governing values, norms, and ends. The aim of the third step is the transition from the level of structural description into the realm of philosophical interpretation; its fundamental question is: What ontology does this framework, as an integrated totality, possess, and what model of subjectivity does it delineate?

The research method is "philosophical interpretation," grounded in hermeneutic phenomenology, which is organized within the framework of the "Candy-Wrapper Structure." The "Candy-Wrapper Structure" as the organizing framework of this research provides a flexible and layered structure in which descriptive, analytical, and interpretive layers are organized in a nested yet distinct manner. The raw material for interpretation consists of the quantitative-visual findings of the second step, extracted using MAXQDA. These findings include the code-document matrix, network co-occurrence analysis, and influence and absence analysis, which have been employed as the raw material for interpretation, not as the endpoint of analysis. The analysis was conducted within a hermeneutic circle, drawing upon Gadamer's hermeneutics for explicating the dialogue of horizons, Heidegger's phenomenology for disclosing the existential structures of the experience of being contemporary, and Adorno's negative dialectics for unveiling the hidden violence within the apparent coherence of the discourse. This interpretive movement was carried out in four stages: first, immersion in the structure of the data and deep familiarity with quantitative patterns; second, philosophical questioning and the formulation of fundamental questions concerning the conditions of possibility of the discourse; third, part-by-part interpretation of the spheres and their internal dialectics; and fourth, final integration and the formulation of the ontology and the model of subjectivity.

The findings reveal that the fourth sphere (Creation-Integration), with a frequency of 64, constitutes the unrivaled pole of the discourse, whereas the sixth sphere (Normative Foundations), with a 95 percent rate of absence, stands at the absolute periphery. This gap is not merely a statistical void but a structural pattern. The dynamic core of the discourse is organized around three dialectics—"Being/Norm," "Critique/Context," and "Action/Creation"—which have been reinterpreted as unresolved tensions. These three dialectics are: the dialectic of "Being/Norm," which reflects the tension between the ontological and the normative domains; the dialectic of "Critique/Context," which assesses the relationship between critique and contextual exigencies; and the dialectic of "Action/Creation," which formulates the relationship between action and creation. At the abstract level, these dialectics have been reinterpreted as three unresolved tensions within the ontology of this discourse.

The philosophical interpretation unveils the paradigm of the "dialectic of dialectics" as the internal logic of the framework, from which emerges the ontology of "Shelterless Architecture"; an ontology in which "becoming" is prioritized over "being" and "action" over "norm." Within this ontology, architecture, wandering amid conflicting forces, has lost its civilizational anchor. The structural absence of the sixth sphere signifies the "untruth" of a totality that has achieved its coherence through the exclusion of a foundational element; a hidden violence that remains present within the internal structure of the discourse as a meaningful absence.

At the level of subjectivity, this condition delineates the model of "subjectivity devoid of civilizational foundation." The dominant subject is critical-creative, agentive, context-aware, and dialogue-oriented, and is capable of methodological innovation, yet is disarmed in the face of ultimate questions such as "being contemporary for what?" The concentration of the texts upon the spheres of critique, action, integration, and context represents an unwritten consensus on the priority of action and method over foundations and ends. In contrast, the marginalized subject is ethically committed, self-founded, and norm-oriented, relegated to the margins within the silent field of struggle in the discourse. Isolated themes such as "intellectual autonomy" and "institutional independence" have been interpreted as repressed "non-identities," carrying the potential seeds of a paradigm shift. These concepts carry within themselves the potential seeds of a paradigm shift; however, the realization of this shift requires a break from identitarian logic and the establishment of a dialectical link between these silenced voices and the totality of the discourse.

In the final synthesis, this condition is termed the "Unfinished Project of Contemporaneity." Contemporaneity in Iranian architecture is neither a style nor a historical period, but rather an ontological problem and an unfinished project concerning the rupture from the normative foundations of its own civilization. The evolution of this discourse necessitates a shift from "mere action" to "foundation-based action"; a shift demanding three measures: a critical return to the sixth sphere and the opening of a dialogue concerning value-based and civilizational foundations, the creation of dialectical bridges between isolated themes and the mainstream through a new constellation, and the formulation of an "ethics of contemporary action" in order to define a moral horizon for the architectural profession. This turn demands three fundamental actions: first, a critical return to the sixth sphere and the opening of a serious dialogue concerning civilizational and axiological foundations; second, the creation of dialectical bridges between isolated themes and the mainstream through a new constellation; and third, the formulation of an "ethics of contemporary action" so as to define a moral horizon for the architectural profession.

The six-sphere framework possesses a dual role: on the one hand, it is a valuable achievement of thirty-five years of collective intellectual endeavor; on the other, by revealing the absence of normative foundations, it provides a roadmap for its own evolution. Methodological richness alone is insufficient for the realization of Contemporaneity; a discourse that is rich in critique, action, and creation, yet remains silent regarding value-based foundations, cannot escape from "shelterlessness." The continuation of this condition leads to a "fragile Contemporaneity"; a condition in which projects may succeed in solving immediate problems, yet remain incapable of forming an independent intellectual movement with civilizational orientation. At the theoretical level, this research demonstrates that methodological richness alone is insufficient for the realization of contemporaneity. At the practical level, it warns that the persistence of this condition leads to the promotion of a "fragile contemporaneity"; a situation in which architectural projects may succeed in solving immediate problems, yet remain incapable of constituting an independent intellectual current with a civilizational orientation. Moreover, the findings suggest that the dominance of quantitative and descriptive approaches over foundational analyses, and the attenuation of normative questions in the process of architectural knowledge production, carry methodological implications for the absence of the sixth sphere. Therefore, the realization of Contemporaneity necessitates a redefinition of the relationship between "method" and "foundation" in architectural research. By revealing the latent ontology and the implied model of subjectivity, this research has taken a step toward the transition from "shelterlessness" to "Contemporaneity" as an affirmative and indigenous project.