پژوهشنامه ادبیات تعلیمی
پیاپی 27 (پاییز 1394)

Every speech and behavior that is not serious along with irony and wit while in its depth has reality and truth is called “irony". In fact, irony is laughing wisely and mystically to the life. It reveals the contradictions and inconsistencies. The direction of irony is toward society and its main aim is criticizing and exposing shortcomings and disqualifications. This criticizing is not often so serious in fact it is in the form of humorous and sometimes sarcastic remarks and mocking. The purpose of irony is to modify advantages and disadvantages as well as the fight against vices. If irony succeeded in achieving its objectives we would see the development of morality, humanity and human virtues. One of persons who benefited this literary form in his work and he has used irony in the improvement of society is Saadi Shirazi. This research through exploring analytical and descriptive analysis tries to understand the hidden layer of education in Golestan irony. Therefore, Saadi used irony in Golestan for something higher than laughing; in fact, he used irony to teach moral and human education. Since this subject matter is new one and Saadi, who is a master in this field, has used it, attention to it is highly important

Hakim Mirza Habib Shirazi, also known as Gha’ani, is one of the greatest writers and elocutionists of the 13th A.H. century. Apart from his poems, he has also written some books. One of his books; namely, Parishan, is written didactically to teach behavioral and moral issues. If we look at Parishan book didactically, we see a treasure full of mysticism, as well as moral and behavioral facts which can be guidelines for humans’ scientific and practical lives. The present research is a study of the dual semantic structures of the stories and advices of the book based on an analytic-descriptive method. Good and bad behavioral and moral attributes reveal Hakim Gha’ani’s teachings and their frequencies. Among these attributes, it will open a window into the lives of the people of Hakim Gha’ani and watch the society of that time.

Nizami Gnjavi’s works have been always considered as open and interpretable texts due to the complexity of meaning and language. As a result, it’s been analyzed in different perspectives. Archetype criticism of the literary works is a psychological one that has been common like the other interdisciplinary studies in the last decades. The review that studying the themes and images of the Jungian archetypes are in the human nature indicate the universality of human massage and poetry feelings. Emphasizing on the moral principles and trainings is one of the permanent principles of eternity for a work in the Orient. The main purpose of a poet in didactic poetry is the training of philosophy and morals, describing and explaining of the education, philosophic issues, thoughts, and inserting a lesson theme. Eskandar Nameh composed by Hakim Nizami Ganjavi is the manifestation of thoughts besides moral and philosophical principles. He composed the most valuable concepts of humanitarian. As an idealism thinker he raised the personality of hero; namely, Alexander, to help and guide a wise old up to an ideal man in his story. The behavioral characteristics of a human that reach to a perfection and each time this perfection is growing. In the present study with the help of Yung’s psychological school and the archetype, Nizami’s Eskandar Nameh has been studied and the role of old wise man in educational points has been taken into account.

Religion is a combination of both internal and external factors. The internal part includes religion concepts and external part appears in rituals and social roles. Since the social aspect of religion has a valuable effect on the people tendency towards the religious concepts, its reflection must be in harmony with their social position. This subject has been studied both in religion resources and in the literature with an ethical and social perspective. Saadi, in his Golestan, examined the behavior of religious people from three approaches: duty-oriented, end-oriented and virtue oriented approaches. Regarding their frequency, the virtue-oriented approach received less attention by Saadi. The writers, with relying on Golestan, consider and analyze the most important obstacles in duty-oriented approach and praxeology. Factors such as Self-interest and expediency are among individual obstacles of moralism. Moreover, lack of welfare livelihood is one of the social obstacles. The methodology of this research is a library-type study.

The main subject of the present study is morality and moral issues in Nasavi’s Nafsat-al- Masdur. Attempts have been made to touch on moral themes and origins of theoretical aspects of moral-educational teachings of Zeydari Nasavi, and to recognise the writer’s viewpoint towards issues such as justice, bravery, honesty, trusteeship, fear, hypocrisy, and lie. The relationship between Nasavi’s moral theory, which has quenched with The Qur’an and Islamic tradition like many other writers and his contemporary literary scholars, and the situation with which the writer is dealt the Mongolian invasion has been sought for in this study. The results show that Nasavi, in reporting his own personal affairs has functioned as a reporter of historic events at the Mongolian era unintentionally and has evolved the literary type of autobiography from a personal level to the human level. He has mourned for the death of virtue and praised for those little shades of good deeds by a few of his contemporaries.

Didactic poetry is one of the most extensive literary types. The main purpose of this type of singing lyrics that describe and explain the ethical and religious thought, judgment and advice of themes. Didactic poems and stories and sometimes poems, sometimes in separate pieces of literature among other topics to teach and preach morality and judgment concepts, religious, advice deals. Nizami, the most romantic and lyrical poetry is known to scholars, but close examination of his work, intellectual and educational aspect markers and artistic rhetoric. Utilizes a system of moral teachings, his poetry has greater value and richness. Comprehensive and universal message of his poetry, and specific to a particular culture or history, but in all times and in all places has the potential human applications. This theme is the educational systems Nizami revealed to the artistic value of his work credibility and moral education, in keeping with the teachings of this doctrine tends to show through ethical, behavioral tendencies, to examine his worldview.

The study of structure of literary texts can show us the methods of creating concepts in those texts. One of the important genres in the Persian narrative literature is didactic stories. The most important duty of this type of literature is the transformation of moral meanings to readers. The authors of didactic texts employ stories relating to structures accommodated their teleological aims. This paper has introduced and investigated the structure and narrative patterns in the Persian didactic stories. Two types of narrative patterns have a basic function in the story interpretations are as following: Firstly, the pattern of the actor’s obedience to the law and its award and secondly, the pattern of the actor’s refusing to law and its punishment. These patterns are deep structures in most of the didactic stories as well as a direction of interpretation of these stories. Therefore, the narrator’s interpretation is constructed on a linear story telling form which is congruous with one of these patterns. Considering the results of structural researches, this article aims at presenting the dominant patterns in perception of didactic stories. In this article we have investigated the function of these patterns on the plot development, narrative techniques and dominance of the conative function.