پژوهشنامه ادبیات تعلیمی
پیاپی 26 (تابستان 1394)

Didactic literature has special formal and content indexes content that determine its distinction from other genres. Some of them are main, necessary and sufficient condition. If they don’t exist, we have no didactic literature. some of these condition are ancillary. The purpose of the present paper is to discover new relationships between content, language, imagery, music, poetry, debates grammatical, literary industry and the educational literature. For each of these parameters, samples of couplets, quatrains, odes, sonnets, prose and their strengths and weaknesses have been examined. Familiarities with these criteria help us to make distinction between didactic and non- didactic literature. Besides, it gives us a scientific glance to the didactic literature.

The theory of the logic of dialogue or the logic of conversation in the twentieth century was proposed in contrast to Saussure's structural linguistics and cognitive style. On the one hand, Mikhail Bakhtin in the protest of single voice of Stalin’s regime and on the other hand, the opposition of the theory of individualism and non- socialism of language that was dominant before him in the criticism domain, he proposed the theory of multiple voices and dialogue-centerd language of literature and art. Since Bakhtin considersthe dialogue-centered approach in the essence of art, this theory is used in reading of different works literature and art at present time. Given that the logic of conversation coming from the mono-voice, anti-dogmatic, and anti-happiness community, in this study one of the darkest periods of social and literary life in Iran after the Mongol invasions has been considered.in order to demonstrate the effectiveness of the social structure dialogue-centered method of authors, two prose works of Golestan and Qaboosnamh have been concidered that one of them relates to the pre-Mongol period and the other one belongs to Mongol conquest, are selected. In spite of the facts that both works are equal with respect to contents and didactic points Onsorolmali’s approach is different from Saadi‘s apporoch from dialogue components point of view. Therefore, this paper aims to study the logic of conversation in theses two written works of Persian literature.

The venerable book of KelilehVa Demneh is one of the most influential Persian Literary texts which tries to render human’s essential needs and serious words in animal language. Besides all issues which can be considered as the frame-work of creating the translation, it seems that the political changes and ultimately the era disorders have persuaded the translator to render some of the pains and difficulties in animals’ language. Furthermore, it can be understood that this chapter has been appended to the main text. It is true that Seljuk had governed Iran without any worthiness and qualification. This kind of disorder and ascendancy was so difficult for educational and thoughtful people. In the light of political changes, Nasrollah Monshi has managed to expand his book style to criticize behaviors, at least in the chapter of thought reflection. He has even managed to teach the Seljuk ignoble kings in animals’ languages. The translator’s art is to depict the status of society by means of fables which is not his own interest. It is obvious just when you listen to the translator’s cries in the text and introduction of the book.

Realization of the law and the way of reaching the truth without the guidance of someone who has gone this way is not possible. Some Sufi masters who have reached this status or are somewhat close to it because they have taken the responsibility for educating others. For this purpose they have used various educational and training practices. This study is in the response to the question of what these educational methods are and how they have used. After introducing some of the educational methods of Sufi masters with regard to prose mystical sources up to the sixth century, some anecdotes associated with each method have discussed and they have been criticized. It should be noted that few researches have been done related to this issue. It can be concluded that despite differences in teaching methods of Sufi masters, there had been same training patterns among them such as: question and answers, punishment, traveling and expelling from the spiritual environment, paying attention to positive behavior of other great men in different schools, lack of attention to their bad behavior, etc….. Paying attention to the capacity of disciples and ultimately the motivation and desire to learn are also of remarkable points in Sufi teachings. Posing these issues as a small part of Sufi's educational situation is one of the significant moral and educational fields. Apart from the issue of presenting a teaching history it can be considered as a recommendation to custodians of the current education community.

Human society has been suffering from war، killing، cruelty and victim of various religious، political and racial conflicts. Lack of tolerance، bearing each other، indulgence in devastating human، cultural and social capitals have key roles in these challenges. Tolerance and bearing which have a special place in field of religion ethics are one of the circles in social history of many nations. Reviewing and recognizing ideas of those who lived in the past about literacy texts which on the one hand the are the mirror of the society and on the other hand have organized it could help us in solving challenges of our modern them. The subject tolerance contained in many Iranian poets. These poems follow Iranian-Islamic culture patterns where odes of Naser Khosro Qobadiani are one of their most prominent one. Hakim Naser Khosro after a spiritual development devoted his religion، mind and poem to develop moral themes. The authors of the present article try to analyze and investigate tolerance as one of the social moral patterns in odes of Hakim Yamgan. The findings of the research indicate that tolerance has various forms including religious tolerance، social tolerence and so forth which were emphasized by the poet. Despite of recommendation of Naser Khosro to respect tolerance، the society didn’t accept it because of bias، intolerance and fanaticism.

In the genre of didactic literature the goal of author is the teaching of wisdom، ethics، the explanation of moral and educational issues، as well as religious and philosophical ideas in the society. The emergence of moral and intellectual deterioration as well as inhuman relationships in the society leads to increase of didactic poems among orator and poets. Moreover، the intensity of deterioration in the society especially among higher classes (the political and religious rulers) and its spread among ordinary people cause many poets as intellectual figure of their time age to review and criticize the actions of these people in their works. Besides ethical teachings and explanation of educational issues their poetry became a protest against religious and political rulers. Nezami like an attentive sociologist examines the behaviors of his community. His poem is the mirror of individual and social behaviors of his society that depicted quite it very well، that it is the best. Hafez is also the supporter of the moral values and advices based on them. Hafez in some respect was under influence of Nezami but he wasn’t the imitator of him. Generally،Hafez made use of Nezami’s poetry in two ways one of them is taking content and the other is the poetry framework; however، he does not limit himself to the framework.

Didactic literature includes a large part of Persian literature. Although Shahanameh considered to be an epic work، Ferdousi used every opportunity to express didactic doctrines in his work، especially in dramatic scenes and the final parts of stories Ferdousi’s presence and his moral doctrines is noticeable. Ferdousi’s recommendation to wisdom، fame، avoiding greediness، respecting moderation etc…. in domain of individual and social life are demonstrative of Ferdousi’s attention to the didactic literature. Saadi، as a social peacemaker، two century later، wrote Boustan within the domain of mystical and didactic literature. Saadi with respect to the requirement of Iranian society; especially، his time states، Saadi in Bostan deals with issues like goodness، modest، justice، fame، taking opportunities، avidness of greediness etc…. a comparison of Ferdowsi’s didactic doctrines Saadi shows similarities and differences. Differences arise from time conditions and Jran situation at that time، including to effect of foreign domination، circulation of mysticism، poetic thinking، and disappearing of enthusiastic spirituality at Saadi’s time. In the present paper a comparison is made between didactic doctrines in Ferdwsi’s Shahnameh ans Saadi’s Boustan so that similarities and differences have been revrealed. Ferdwsi’s Shahnameh