پژوهشنامه ادبیات تعلیمی
پیاپی 20 (زمستان 1392)

Boast is one of the most important themes in the Persian poetry that has been represented in the works of poets in different periods. These poets with unique mentality and due to environmental conditions have composed poetry in the field of Boasting and have created new concepts by using this figure of speech. Boasting may have educational value; namely، the poet shows himself/herself as a model of moral traits in order that his / her readers encourage following these traits in their lives. Nasser Khosro Qobadiyani، the poet of fifth century، has a particular place in the Persian poetry in the field of composing Educational boasting poetry. He considered himself superior to others because of his art of eloquence، knowledge and loftiness of purpose. In this article، firstly we try to study the nature of boasting، its incentives and give a brief introduction of life and poems of Nasser Khosro. Secondly، his personality and opinions are examined through contemplation on different types of boasting including targeted moral boastings.

The human body has a complex mechanism that despite all the advances in biology and cognitive sciences، there are still many unexplored aspects that scientists are trying to discover. Sometimes these discoveries are clearly expressed in the verses of Holy Quran long ago before scientists archive them through laborious experiment. Learning is one of the complex processes in the human body that through Looking at the human body it can be easily found that two organs of learning; namely، “eyes and ears«have been created by God. Human being by correct using of these two organs is able to promote learning process and reach to the development and acquisition of divine knowledge that is the goal of creator. Therefore، some questions arise concerning the role of these two senses in learning process. Do they have equal role or one of them is preferred? What is their place in the process of learning? In the present study through searching in psychological theories، such as cognitive and motivational ones and research on holy Quran verses and poems of Masnavi، the role and place of these two senses have been explained.

The emergence of mystical anecdote in Iran was accompanied by development of mystical dialogue in the fifth century A.H. this type of anecdote mostly seek insight into the supreme mystical characters of mystic and are created to represent his/her spiritual place. What make this type of anecdote coherent are the moral lesson and its didactic role. This is the goal for which the anecdote has been written. Those who know the narrative structure in field of narrative consider the system governed the story then they analyses different semantic elements in the narratives. In the present research through using analytical/descriptive method the anecdots of Attar’s Tazkeratol Olya based on Greimas narrative pattern with emphasis on didactic role has been studied. The aim is to measure the extent of success of Attar in enriching of anecdotes to expressing mystical teachings. Anecdote telling in Tazkaratol Oliya is one of the ways of effectiveness that Attar has utilized it in developing mystical thoughts and teaching others.

Contemplation on Kelileh and Demneh and the chapter of Borzoieh Tabib، shows that these two parts are added by Bozorgmehr (a philosopher) and according to some Ibne Moghafa. What is important is that these two parts are not Hindi and they are a window on the culture and customs of the ancient Iranians. The main issue includes wisdom، knowledge، the religious beliefs، loyalty to moral issues، fighting against immoralities and philosophical advices. This study aims to show، with the help of different evidences، that our ancient Iranians have been familiar with knowledge، the religious and moral values. The moral issues of these two chapters are a window to the the views of ancient Iranians toward the main axes of life. Furthermore، we try to show that the above ancient Iranians concepts are in line with Islamic culture. Although these concepts are originated from the Iranian culture، there is a goal-based option to compare them with the dominant Islamic principles in Ibne Moghafa’s period.

Among the creatures of the world human being is the only animals that for continuation of life and removing his material and spiritual needs is able to think creatively. In fact، it is one of the advantages of human being to enjoy such rational abilities. Muslims have tried their best to explain the nature of humans as clearly as possible and to enumerate their needs. Molavi، from Balkh، is one of the theologians who tried to remove some of physical and spiritual needs of the people through contemplation and using allegories and anecdotes under the larger context of religion. He could achieve a cosmological awareness due to such an attitude. He was a scholar who was tired of out-dated conceptions and ideas of his time and the intellectual ignorance of the people. As a result، he made attempts to bring new ideas and meanings. He believed that brand new ideas are innate. Therefore، he tried to establish the ground for the creativity of thinking. According to Molavi، a perfect human being is the one who is the symbol of correct and creative thinking.

There is no doubt that composing epic and explaining about past Iranian heroes and mythology is the main characteristic of Khorasani style. We also know that this excellent period strongly continue till the fifth century and then fade away. In sixth century، the opening of religious، intellectual، mystical atmosphere for men of letters، turn the attention away from ancient Iranian epic، and even some poets prefer religious heroes. Therefore، they replaced ancient Iranian heroes in Shahnameh with religious ones. Furthermore، the characteristics of these heroes exceeded Rostam and other epic heroes. The present paper will look briefly at Iraqi style in Shahnameh and represent its didactic values more prominently

Sanai is the founder of didactic literature and considered to be the pioneer. Most of his odes are full of didactic and philosophical concepts. Thereforelike his didactic poems they، areinterwoven with moral and religious teachings. The present research paper aims to analysis and study the six function of the language in expressing meaning. The pattern ofJacobson، the contemporary linguists in didactic literature، and one of Sanai’s odes that is full of didactic and moral teachings has been analyzed. Therefore the effect of these functions in expressing didactic teachings has been investigated. Jacobson in applying the theory of communication use six commutativecomponentsincluding1- message (literary work) 2- the message sender (author and poet) 3- message receiver (reader - the reader) 4- Code (rules and norms of language) 5- Fields contact (social and cultural situations) 6-channel of communication calls (words or sounds). Accordingly، in didactic literature generally and the odes under investigation specifically، the third component; namely، reader considered the axis point of communication and among six function of the language (conative، emotive، poetic، phatic،metalinguistic and referential) conative role as a vertical and main role and others as instrumental and subsidiary role. This fact shows the mastery and awareness of poet in the art of oratory techniques and criteria of rhetoric in the Persian language.