یوسف محمدنژاد عالی زمینی

With the emergence of new poetry, a confrontation was created between the fans of modern and traditional poetry. These criticisms have led to the comprehensive confrontation and rupture of modern and ancient Persian poetry; It has been rumored that he has been in complete opposition to traditional poetry, since the image is often one of the basic elements of every poet's poetry. By examining the reflection of the poetic images of ancient poets in the new poems of the Brotherhood, we can understand the degree of connection or non-connection of poetry with the heritage of ancient poetry. Past periods have also come, what is new is the way of expressing images that has changed, so the present study can also prove the correctness or inaccuracy of this view. The poetic images of the ancient Persian poets are explicitly reflected in the poetic images of the Brotherhood (the same image in the new context) and implicitly (part of the image, the image with a new concept). Among these, the most direct or explicit reflections have been made in poetic images of irony, simile and indirect or implicit reflection in poetic images of recognition, metaphor and artistic adjective, respectively.Keywords: Third Brotherhood, image, intertextuality and traditionalism.

In analyzing epic texts, one encounters the special presence of some animals in the development of the epic genre, this presence is at times positive and totemic, and at others negative and evil. Like the wolf which in a number of world myths and epics has positive functions, but not so in others. In Shahname as well, the appearance of the wolf is mostly negative. Through the method of text analysis, this article aims to investigate the reasons for Ferdowsi’s negative view of the wolf. The results show that one important reason for presenting a negative and evil picture of the wolf in Shahname is the devilish presence of this animal in religious texts of ancient Iran, in which it was deemed a positive and rewarding action to kill this wolf. The other reason for this issue is that in Shahname, Ferdowsi equates Turanians with Turks. When he mentions Turanians, he likens them to wolves and uses the negative characteristics of these animals to describe them.

The cultural resources of the people in Kohgiluyeh and Boyer-Ahmad are full of themes that are rooted in the ancient culture of the Iranian people. For a long time, due to the deep connection of the people of this region with Shahnameh, their thoughts, aspirations, rituals and beliefs, being influenced by the national epic, have found their way through heroic stories in their narratives. Kaykhosrow is one of the important characters of Avesta and Shahnameh who has had a prominent presence in the popular culture and literature of the people of Kohgiluyeh and Boyer-Ahmad, and has even found a sacred position. In this article, re-reading the narration of the people of Kohgiluyeh and Boyer-Ahmad about the events regarding the end of Kaykhosrow's life and analyzing its epic themes and myths, we investigated the holy image of Kaykhosrow in the beliefs of the people in Kohgiluyeh and Boyer-Ahmad. The findings of the research showed that the changes that Kaykhosrow's story has found in the narrative of the people in Kohgiluyeh and Boyer-Ahmad, has been influenced by the epic and heroic spirit of these people, and contain themes that are related to ancient myths. Among these principles, we can mention the relationship between Kaykhosrow's Cup and his rule, the relationship between Jam (Jum in Lori dialect) and the spring, the occultation through the angel of water, the relationship between the spring and the immortality of Kaykhosrow and the sanctity of the plant.

Abbas Nalbandian, as a formalist pioneer author had a great influence on the contemporary theatre in Iran. His main concern in his playwrights and literary works was form. Defamiliarization is one of the most important issues which was greatly emphasized by formalists, especially, Shklovsky. This eminent property of Formalism is observed in the works of Nalbandian prominently. Nevertheless, in few studies of his works, content has been considered more than form. So, in this article, it is tried to study and analyze the different dimensions of defamiliarization in the works of Abbas Nalbandian with emphasis on the lexical, semantic, written, stylistic, temporal, and syntactic deviations while the paratextual defamiliarization has been accounted, too. Therefore, this research aims to explain that how defamiliarization and deviation had appeared in the works of Nalbandian? What types of deviation have had a higher frequency in these works? and what are their grounds and causes? Is the deviation frequency in paratextuality a determinant factor as well as the other six mentioned dimensions? The results of the research indicate that the written deviation (according to author's deliberate misspelling) has a high frequency in the studied works. Regarded the semantic deviation, contrast and repetition are greatly emphasized. Moreover, author's deviational approach toward the components of paratextuality is so prominent that they should not be neglected seemingly.

The concept of episteme and the means of achieving it in Sufi texts and writings have always been among the important thinking priorities of Sufi writers and luminaries. Furthermore, the issue of supernatural wonders or miraculous acts performed by Sufi spiritual masters (Karāmāt) is regarded as one of the most evident aspects of their manners and has come to be known as a true test and criterion for assessing the spiritual status of the saintly people. This research aims to answer these two questions: What is knowledge/episteme in Sheikh-e Jam’s view? And what is the connection between Sheikh Ahmad-e Jam's distinguishing supernatural wonders, i.e. transformation of the essence (qalb-e jowhar), and the definition of epistemology in his school of thought? To that aim, first, the status and definition of epistemology in the texts of Sufism are examined and then, the definition of the same concept in Sheikh-e Jam's writings and the features of knowledge and episteme in his works are explicated. Based on his writings, we can safely assume that Sheikh-e Jam thinks of knowledge as the elixir (as in alchemy) which leads to the transformation of the mystic's nature; he is also of the belief that achieving this knowledge coincides with gaining a special power to interfere with the essence of the objects. Then, the significance of the “transformation of the essence” in Sheikh-e Jam's writings and its connection with the doctrines of Karamiyya Islamic sect will be investigated. After these three introductions, the connection between the miraculous acts of Sheikh-e Jam and his specific epistemological stance will be illuminated. In view of that, the logic of narrating such spiritual feats will make sense in the field of contrastive discourse, beyond that of forgery and fabrication.

In Iranian culture, justice has always been emphasized and it has been reflected in pre-Islamic literature in the form of advice letters. The etiquette of the kings, such as the Siasatnāmeh, the Qāboos, and the Nasihatolmolook were written under the influence of pre-Islamic works and culture, and expressed the same themes in the form of concepts and metaphors. The present study examines the conceptual metaphors of "justice" and "oppression" from the perspective of cognitive linguistics. In this research, an attempt has been made to extract the conceptual metaphors of justice and oppression based on Lycaf and Johnson's theory of conceptual metaphor in the three mentioned literary works and to analyze them by using Fairclough method. The findings of this study show that the major origins are related to nature, ethics, wisdom and religion and these metaphors rooted in the ancient Iranian ideas that believed in two sources of good and evil. The importance of these materials in the religious thought of Iranians led them use religious and non-religious books, including letters of advice, and to the literary and moral works such as Siasatnāmeh, the Qāboos, and the Nasihatolmolook later on in the Islamic Period. The concept of justice and oppression, as one of the most significant ideas of ancient Iran, survived in the form of conceptual metaphors and the cultural and religious theme of the ancient Iranians passed on to next generations are given in this study.

Time is a key concept in Islamic mysticism that has been conceptualized in different ways and reflected in mystical texts under the influence of mystics' lived experiences. By studying this concept and how it is conceptualized and represented in the works of mystics, a more accurate analysis of the attitudes and experiences of the owners of these works in different situations and times can be offered. Therefore, in the present article, we intend to answer the question of how and under what influence Rumi defined the concept of time in the studied poems by examining and analyzing the application of the concept of time and some related linguistic interpretations in the first volume of Shams. Has conceptualized contexts. The analytical approach of this research is Lakoff and Johnson's theory of conceptual metaphor, which from the point of view of cognitive linguistics, in explaining the concept of "time", have introduced the primary idea of "time is object" and the secondary ideas of "time is moving and fixed". The result of this research shows that Rumi described time with the ideas of "time as a moving object", "time as a fixed object", "time as an enclosed space and space", "time as a treasure" and "time". As a human being.

Language is the house of thought. Feelings, emotions, and thoughts, and all that include in the unconscious mind would manifest through language and by means of linguistic signs. But, what differentiates poetry from ordinary language is the accuracy and elegancy in the selection and composition of discourse elements and syntactic structure which express feelings and emotions in the best way possible. The current research attempts to indicate the most important morphological and syntactic functions of anxiety represented in the poetic language of ForoughFarrokhzad. This research is based on the theoretical framework of chomskyan Generative linguistics with regard to the expression of meaning in syntax and according to psycholinguistic approach. This research has been conducted on fifty poems of Forough among all her poetic works. The results show that the syntax of Forough poetry reflects anxiety due to the selection and composition components of Noun and Verb Phrases, the agreement between components and phrases, the recurrences, and the movements in most cases. Moreover, the lexical categories like Adverbs, Adjectives and Phrases reinforce the resulted Anxiety by the syntactic compositions severely.

Economists use human capital as a black box in their models, regardless of the content. It does not have the necessary importance and effectiveness for policy development of higher learning and employment of higher education graduates. Therefore, this study aimed to reopen this black box and analyze its content theoretically and experimentally. To achieve this goal, first the concept of human capital is redefined, its content is identified and the relationships of its components are theoretically analyzed; then, the conceptual framework obtained from this process has been used for statistical analysis of the content of human capital of graduates of Persian literature. A researcher-made questionnaire collected the required data from a sample of 100 graduates in the field. Partial structural equation modeling was used to analyze the data. The findings of theoretical analysis indicate that individual human capital is a dynamic ecosystem; Health, skills in mental processes (feeling, perception, learning, thinking, evaluation, judgment, inclination and memory), psychological capacities (motivation, emotion and excitement) and intellectual abilities (information, knowledge, insight, attitude, wisdom, value and insight) are its most important components. The structure and function of this ecosystem bring professional and skillful behavior and performance to the individual. The development of human capital means the activation and development of the human capital ecosystem in them. Statistical analysis of the content of human capital of graduates of Persian literature indicates that the human capital of these people is not structurally compatible with the conceptual framework. Improving learning skills and increasing the availability of specialized knowledge affects the operational skills of graduates of the field; other processes and cognitive and metacognitive capabilities do not adequately help each other and improve graduateschr('39') operational capabilities. To develop human capital in students, simply providing information and knowledge to them is not enough. Universities must activate and develop the human capital ecosystem in them. Unfortunately, statistical analysis shows that literature departments and faculties Persian in Iran have not been able to activate the human capital ecosystem in their graduates and develop their human capital.

Communication is the process of knowingly or unconsciously, intentionally or unintentionally, through which feelings and opinions are expressed in the form of verbal or nonverbal messages. In nonverbal communication the element of speech is not involved in message transmission and in most cases the effect of nonverbal communication is higher than verbal. This type of relationship has different types that are sometimes played by different organs of the body. The use of body language, and especially the language of gaze, has always been important among humans. The importance of this in contemporary poetry is twofold. Has that been true in classical poetry? This article aims to explain the language of gaze in classical Persian and Arabic poetry based on the American school of comparative literature and using a descriptive-analytic method. The findings of this study indicate that whenever looking at a "talking" bed, the message is wisely conveyed while it contains a coded and sign language.

The Conjunction of "ud" is the most widely used Conjunction of the Persian language, which, in addition to relating the components of speech to other, has functions such as initial, present, estimation, perception and oath. The study of the History of Beyhaqi indicates the various functions of the Conjunction “ud” in its text, some of which seem to have been influenced by Iranian and Arabic languages. The present article, in addition to examining the various functions of the letter “ud” in the history of Beyhaqi, seeks to show which of these functions has been influenced by these languages. For this purpose, about 1500 sentences and phrases of the text of this book were selected, reviewed and analyzed and compared. The results showed that the functions of “ud” turning in the history of Beyhaqi can be classified into three main groups: letters and initial “ud”, which can be traced in both ancient Iranian and Arabic texts. present, oath, and perception “ud”, which have been translated from Arabic into Persian, and strikes “ud”, “ud” in the meaning of, and “ud” in the beginning of the protest sentences, in which the historical author Beyhaqi has made some kind of innovation in their use.

Quran-e Qodsis one of the remarkable texts of the period of growth and development of the Persian language (4th and 5th centuries). Its language is considered to be a mixture of Persian, Arabic and dialectal-variety elements and has unique features in terms of phonetics and morphology. Due to the connection between this text and the Middle Persian language and the fact that many experts consider its place of writing to be somewhere near Sistan, the purpose of this study was to compare some phonetic and morphological features of this Quran with Middle Persian, Pazand texts, Persian-Jewish texts and some common Iranian dialects in southeastern Iran. The results of  analyzing the available data, which are generally obtained through library-based method, show that this text in some phonetic features such as change of beginning and middle /w/, lack of transformation of intermediate / d / and change of  beginning / h / with Pazand texts and in some cases with Baluchi, Rudbari, Sistani and Kermani dialects are similar, some of its morphological features, such as the unwritten monosyllabic  morpheme of “e” the infinitive suffix of "-ešt", and the semantic distinction of the two propositions of "b / bad" and "bi" can also be seen in Persian-Jewish texts; also some words from Middle Persian have been retained.

Considering the rhetorical techniques of a literary work is one of the ways to discover the beauties of the text. Traditional rhetorical studies with a detailed viewpoint were often limited to determining frequencies and describing stylistic devices and their types in literary texts. In contrast, rhetorical stylistics is a new approach in examining the rhetorical features of a text that examines the effect of stylistic devices on the topic’s processing quality with regard to a particular genre. In this approach, we are faced with concepts from the fields of criticism, linguistics and the like. In the present article, simile in the Shahname, the most important Persian work in the epic literary genre, was examined based on this approach to show how Ferdowsi was able to benefit from this linguistic and rhetorical device in narrating the stories of the Shahnameh. Knowing the differences between the epic genre and other literary genres and the necessity of using special rhetorical techniques appropriate to this literary genre, Ferdowsi could create a creative work by using some linguistic and rhetorical devices, especially by simile. Since “simile” is the center of poetic fantasies in “narrative”, it has been of high interest to the poet as a stylistic component in narratives of the Shahnameh. In this article, the first volume of the Shahnameh was studied in terms of using the simile by using rhetorical stylistics approach in three parts of rhetoric, linguistic goals and narrative. And it was found that Ferdowsi has considered many capacities for simile. In addition to illustration and aesthetics, he has also used it in other branches of rhetoric, linguistics and narrative so that he does not have to use other boring and longsome techniques.

The story of the life of divine prophets has always been reflected in the poetry of the Persian-speaking poets, and each of them has paid attention to the theme and purpose of these stories in his poetry. In the meantime, the events of the life of Prophet Moses, whose name is mentioned more than any other divine prophets in the Holy Quran, have had a special reflection on the poetry of these poets. Among the various events of this divine prophet's life, the event of "Areni" and "Lan Trani" hearing of God have been interpreted and analyzed more than any other event in his life. On the other hand, this event seems to have been reflected in Persian mystical texts and prose more than any other text; less mystical text can be found that does not place this question and answer as a means of articulating a particular mystical subject or issue. In addition, this event is also reflected in Persian mystical poems that have dealt with it from other perspectives. In this article, by comparative analysis of the text, we are going to examine the thematic analysis of the reflections of "Areni" and "Lan Trani" in the poems of Persian poets.</span>

Poetic images are the result of poetic passion, individual awareness and creativity, which is rooted in the poet's reflections on literary works and other poetic experiences, and is the result of his poet's life experiences and deep-seated attitude in the environment, combined with the climatic conditions and political-social conditions Includes. It can be said that among all sorts of poetic pictures, it has a shout over other social origins. Therefore, the analysis and analysis of poetic images, especially the poetry, which has often entered into literary language through the culture of society and social interactions, is also important in explaining some intellectual and cultural foundations, in addition to the importance of aesthetic analysis of works. In the present article, with the focus on the hints related to the "hat" in the Shahnameh, the attempt has been made to explain the aesthetic dimensions of these ayatollahs through the method of reviewing the text and analyzing the content content and comparing the data with the results of related research, an analysis of the social context of the theatrics To be given. The data of this research show that the hide-outs in the Shahnameh with a relatively high frequency have different structures and meanings that continue to exist in Iranian culture and literature. There is no doubt that part of the continuity and diversity of the meanings of these tales goes back to their intellectual origins and their social and cultural background.

Teaching the “verb” is very important in learning the grammatical and semantic structure of any language. In Halliday’s functional grammar, verb is considered as “process” under the transitivity system. From the viewpoint of this system, verb has the ability to represent the experience in language; therefore, it is considered in the format of experiential metafunction. Process, event, being and not-being, feeling, and action are issues which appear in form of verb phrases. By considering the types and frequency of processes in educational texts, one can identify their approaches to the transfer of experiential concepts of the language and the diversification or non-diversification of processes and the educational outputs of these processes. The main purpose of this article was to explore the frequency of process types and investigate the embedding of those processes into educational approaches in three intermediate books titled “Let’s learn Persian”, “Modern instruction of Persian language”, and “Persian language”. Hence, the processes which appeared in the texts of these books and their types were specified in an analytical-statistical method. The results showed that in the three considered books, relational process has more frequency than the other processes. Since a wide range of sentences are made by relational process in the language, its significant frequency in elementary language teaching materials is educationally justified. However, the books considered in this paper related to the intermediate level. Furthermore, behavioral and material processes which represent most of the human’s life experiences are of average frequency in these books and for the learning and retention of these processes, the writers have resorted more to semantic variables such as partial or complete repetition, synonymy, collocation, and antonymy.

Persian language and Iranian rich culture have always been enthusiastic around the world. Despite the fact that in the past centuries Iranian enemies repeatedly attacked Iran and separated large parts of the territory of our country, but its cultural and linguistic spheres are not limited to its geographical boundaries. So, it can be claimed that today parts of Central Asia, Anatolia and the Balkans region, the Indian subcontinent and the Far East regions are still influenced by Persian language and Iranian culture. Throughout history, the quality of this linguistic and cultural influence has different dimensions, such as learning the Persian language, adopting scientific and literary works, translating, correcting, and interpreting these Persian texts. The reason for this claim is the existence of a large number of manuscripts from these works in the libraries of these areas and the efforts of researchers and critics of these countries to preserve and revive them. The six-volume description of Mosleheddin Mustafa Sururi on Masnavi is just one example of this effort that was made in Anatolia in the tenth century AH. This paper describes some of the most important literary, linguistic and mystical aspects of this work in a descriptive-analytical way.

The study of the Nima Yooshij’s poems shows that there are so many common aspects between imagery in his poems and imagery in classical Iranian poems. This can be seen in his traditional and semi-traditional poems because of his tradition approach in these kinds of poems. Reviewing Nima`s free poems also showed that some of the images of traditional and semi-classical poems have found their way into this kind poems، because they have common usages and backgrounds in the classical poems. This fact is also true about poems of the other contemporary poets. But some other parts of the classical images in the Nima`s free poems are likely the result of his contemplation and thought in the poems of predecessors. Consequently، some similes، metaphors and less-known ironies have found their way into his poems. In this paper، we try to analyze various aspects of this image borrowing concerning the poems of the 38 classical Iranian poets. So we will answer this main question: how much did images of previous poets influence Nima’s imagery?

Development of new communicative technology and the widespread use of this technology in the world has led all communities even the poorest and most remote countries to enjoy facilities to communicate around the world much more and advanced than before. Regardless its beneficiary or suffering، the impact on people’s lives around the world has been so invasive that will need to rapidly investigate. “Language & Literature «is one of the key issues in studies of globalization، especially in terms of purely literary and artistic work which has always inherently global capabilities and contacts of world’s finding. Persian language and literature is no exception to this rule، especially proud of the point that history is ancient، and its intellectual and literary agents have a privileged position in the world. Persian works of literature have many components of the world''s masterpieces both of form and meaning.» Masnavi «، an example of the result of the Iranian nation is intuitive genius and recognition due to the pure and sublime human experiences and teachings. It is a heart-touching and attractive text in proportion to the unconscious and conscious mind. This research seeks to study and identify various dimensions of globalization and its relation to cultural، social and political realms with the emphasis on cultural dimension. Accordingly، the present research seeks to answer the key question of what the national identity criteria -emphasizing the characteristics of Islamic Iranian- are and how they could contribute to globalization by existing intellectual structures and technical capacities.

Russian Formalists considered literature as a special use of language which occurs through deviating from defamiliarizing the practical language. Thus, due to the special function of language in literary criticism new debates were initiated which inspired the modern critics in their analysis of literature. "Defamiliariztion" is the key concept in formalism and deviation is the key term defamiliarization. In this essay the formalistic approach is used to analyze the lexical archaism in Nima Yushij's free verses and his modern views on poetry in this regard. The poet's use of this archaic language and his commitment to tradition in some cases and non-commitment in some other cases is studied.