yousef mohammadnezhad alizamini

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 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.

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.

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.

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?

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.