جستجوی مقالات مرتبط با کلیدواژه « زندگی » در نشریات گروه « ادبیات و زبان ها »

 The polemical nature of the debate is an indirect education that always remains in the mind due to the special way of expression and the increase of arguments and metaphors.

 This research investigates the place of debate technique in Hamidi officials and its indirect training in life issues with descriptive-analytical and testimonial method.

 Judge Hamiduddin Balkhi consciously used this method to express moral, scientific, religious issues, etc. The debates of the Hamid officials are a reflection of the confrontation between two or more characters; Instead of describing the characters and the length of the speech, the author tries to introduce them to the audience with their words and actions.

 The author"s method in expressing the debate is about the fruitfulness, firmness and digestibility of words and the thinness of the meaning, and he uses a special precision in inventing the thought and its interpretation so that every phrase of the debate is related to each other in the frame of the verbal arrangement, and the grace and appropriateness of the words The speech moves towards the relevance of life issues and takes a step in the direction of educating the audience.

In the heart of the ups and downs history of Islam, there are prominent figures who marked seasons of greatness and brilliance with their lives and efforts. Among these personalities, Hazrat Imam Hussain (a.s.), the grandson of the Prophet of Islam (p.a.), shines as a bright and inspiring star in the sky of spirituality and courage. He is not only recognized as an important historical figure, but also serves as an endless source of spiritual upliftment and inspiration for millions of people around the world. The life of Hazrat Imam Hussain (AS), from his birth to his martyrdom in Karbala, is a manifestation of high human and Islamic values. During his short life, he taught the world lessons of self-sacrifice, perseverance and resistance against oppression. The Karbala event, which is the peak of Imam Hussain's (AS) efforts, is not only a historical event, but also a symbol of the struggle of right against wrong and persistence against pressures and hardships. In this research, the author aims to investigate the biography and life of Hazrat Imam Hussain (AS) in historical and literary texts using a descriptive-analytical method and a library tool. The results of the research show that there are concepts and teachings in the life and morals of that Imam, which are taken from the Quran and the Prophet's life, and the Imam's behavior in terms of worship and morals is completely in accordance with the divine verses.

Death and life have always been two prominent and significant concepts in the view of thinkers, and many contemporary poets of Persian language and literature have looked at the issue of life and death from different perspectives. Among these, the point of view of three prominent female poets after Nima (Simin Behbahani, Forough Farrokhzad and Tahereh Safarzadeh) is of special importance. The main goal of the upcoming research is to explain the views of these poets on the concept of life and death and the impact and evaluation of the qualitative content of their thoughts and feelings in evaluating this issue.

The research method in this article is descriptive-analytical, based on library studies and document analysis. The statistical community of the research includes a selection of the poems of all three poets, in which the categories of life and death are considered.

The research findings indicate that the individual, social, belief and ontological components and propositions are in complete relation with the viewpoint of each of the poets regarding the issue of life and death.

The research results indicate that the concept of life for Forough Farrokhzad with all its charms and beauties is sometimes absurd and meaningless. After being disappointed in love, being away from his child, being dissatisfied with the patriarchal and discriminatory society, Forough must somehow suffer from life and review its boring images every day. Simin is also pessimistic about life and this pessimism is the destruction of individual and social hopes and ideals in the poet"s mind. Safarzadeh is opposed to life and its sufferings, but he considers life and death with religious viewpoints, and this is the reason why he considers death as a kind of holy transcendence and life as a source of happiness.

Cultural linguistics examines the relationship between language and culture and their mutual influence. In this perspective, language is a subset of culture that reflects various characteristics of culture. One of the tools that cultural linguistics has used to achieve its goal is conceptual metaphors, because conceptual metaphors are not created by chance, but are based on mutual and sustainable actions with culture, the present study focuses on the conceptualization of "life "In the Qur'an, he focused on the common economic types among the people of the descent era, in order to study the reflection of the common types in the conceptualization of "life" in all the verses of the Qur'an. The studies conducted indicate that among the common types of economy, the type of "trade" is used with a higher frequency than other types in the metaphorical conceptualization of "life" and then we witness the conceptualization of "life" through economic types. We are farmers, ranchers, hunters, looters, and artisans. The data shows that the Qur'an has used common patterns in culture to conceptualize and produce metaphors in the field of "life" and after getting close to the audience's thoughts by producing conceptual metaphors and applying them in new relationships to create new patterns and convey the divine worldview in the field "Life" pays. The metaphors used in this field not only reflect the existing cultural patterns but also produce new patterns

One of the main problems for researchers in studying the lives of elders is the lack of accurate writing of events or the custom and courtesy of historical monuments. He is one of the great thinkers of mysticism who has very brief and great works in the history of mysticism and is mostly known by the influential students in mysticism who are attributed to him. And the status of the sheikh in the history of literature is still in a state of ambiguity. And the historical monuments that have been named after him are few and their contents are sometimes contradictory and are not free from problems. Therefore, in this research, which has been done in a descriptive-analytical method based on library and documentary sources, an attempt has been made to open aspects of the life of the sheikh who is very famous and whose fame has prevented accurate research about him and the contents of historical books and memoirs. Is seen to be very scattered and does not have the comprehensiveness of the present article. The results of this article contain material that has not been mentioned in any literary history book.

Encountering a literary work requires multiple acts of awareness. Literary works, especially poetry, usually have a complex and multi-layered structure, and this causes different levels of perception to interact with each other to understand a literary text. One of these aspects is the examination of prominent concepts in literary works. In this study, the concepts of "man", "life" and "death" in Shamlou's poetry have been investigated from the perspective of "ontology". Based on the findings of the present study, it can be claimed that "man" is the foundation of Shamlu's poetry and other poetic concepts in his poems revolve around the concept of "man". Shamlou considers himself responsible to "man" and cannot ignore his suffering.Also, based on the present findings, "life" in Shamlu's poem is full of hope. He believes that "life" flows everywhere and in all circumstances, the hope and happiness of "man" should be preserved. In this research, "death" has been examined as the last concept. According to the findings of the research, "death" in Shamlu's poem does not only mean the end of material life, but also despair and succumbing to oppression and many other cases can be examples of death. Finally, it is concluded that "man" in Shamlou's poetry plays a central role and since "life" is much more important and enjoyable than "death" in his eyes, he believes that one should strive to achieve an honorable and ideal "life".

In present research the main issue is to study “world” and “life” metaphors in Saadi’s and Parvin’s poems. The aim of this attempt is to show their dominant thinking towards the the philosophy of life. The research was conducted by descriptive-analytic method. The results of studying the quantitative data consist of 299 conceptual metaphors with the world and life target domain selected and evaluated from both poets’ odes andpieces. The findings show that common source domains in both poets’ poems for conceptualizing “world” and “life” are object and human. It can be said that a similar aspect of both poets is that they have paid more attention to conceptualize “world” than “life”. The research showed the purposes of “world “and “life” metaphors overlap and result to coherence, as far as it can be said they represent instability of world; the need to ignore the glamor of the world; the need to pay attention to how to spend life; and the importance of good deeds during one’s life for achieving a comfortable life after death.

The present study has analyzed the concept of "life" in Persian using two methods corpus-oriented and questionnaire-oriented. For this purpose, the frequency of effective maps in conceptualizing "life" in 120 sentences of Persian language databases was examined. It was found that in Persian languages , the source domain of "place" plays a greater role in conceptualizing "life" than others. In the questionnaire-oriented analysis, a questionnaire with 11 metaphorical-oriented and orientation-oriented (intellectual orientation) questionnaires was presented to 120 random samples. The sample was divided into 6 groups: women under 20, men under 20, women between 25 and 35, men between 25 and 35, women over 50 and men over 50. Questions were designed with simple sentences and the conscience of the speaker. The selected options of the questionnaire were 5 items and were selected from a range of "I’m strongly agree" to "I’m strongly disagree". In this study, it was found that different ages and genders of the Persian language society differ in defining the concept of "life". Finally, the "life" diagrams and concepts of the foundation corpus and the foundation questionnaire were compared. As a result, it was found that Persian society agrees with corpus-based maps of “life” concept.

Living has overtly a clear concept, and man has always been attempting to understand this concept and its objective. However, revealing its reality has been roughly impossible so far. Novel literature shows that this type of genre pays special attention to the concept and objective of living. According to this perspective, I have analyzed the novel “The Association of the Squalors” (first published in 1398 H.S) in measure and method of noticing the concept and objective of living. For the methodology, I have inferred the character's goals, aims, and ways of living from their statuses, beings, and behaviors and from the expressions and irony in the novel and illustrated how the author represents social life of the characters and their conception and goal of living. The results show that the novel represents with particular care some aspects of the social community through representing realities of their life. In this community, the preliminary needs of life like health, subsistence, housing, and employment has been damaging to the household. It has also overwhelmed the community in a way that they have rarely had the chance to think about the goals and upper grades of spirituality. Consequently, the concept and objective of living have been restricted to supplying the preliminary needs of life and this has been inferred as a pestilence for a community that ought to go ahead in developing great expectations and goals.

Death is the most definite end that can happen at any moment and at any point in life, a horrible truth that humans respond to with horror of death. Many psychotherapists, including Yalom, consider it to be the main source of anxiety, which greatly affects a person’s behavior and psyche. History has shown that poets and writers have thought deeply about death and spoken about it. Saadi, an Iranian thinker who has gained world fame by expressing his moral and philosophical wisdom, in addition to telling anecdotes in his works “Bustan” and “Gulistan” and even in his “Ghazaliat”, has discussed the meaning of death and the anxiety caused by it. Due to the importance of the subject of death, its certainty and inevitability, the current study used Saadi’s works, along with a descriptive-analytical method based on interdisciplinary studies to investigate how Saadi and Yalom help human beings to overcome the horror of death and to live happily or save themselves from its fear despite knowing about death and to face the crises and their mental and psychological problems. The findings show that facing and remembering death not only reduce death anxiety but also make life meaningful, more precious, and valuable. As a result, with such a perception, one can make death enjoyable not only for oneself, but also for others.

The theory of cognitive or conceptual metaphors was first proposed by Lakoff and Johnson. According to their theory, metaphor was no longer just a rhetorical element specific to the poetry language, but they believed that metaphor is the basis of human thought. Although cognitive metaphors were first studied in everyday language, but due to the abstraction of mysticism, it gradually found its place in mystical studies. Sahifa Sajjadieh, a valuable book writen by the fourth Imam of the Shiites is one of the prayer books in which the Imam has expressed many mystical concepts in the form of prayer. Rumi's Masnavi on the other hand, is the most significant book of mystical poetry in Persian literature and has a special place in mystical literature. Adopting a descriptive-analytical approach, present study seeks to examine religious and mystical teachings about the concepts related to life and death from a cognitive perspective in these two works. The results of this research show that life and death are not detached from human beings and their existence. The nature of movement and becoming of mankind during life and his choices when faceing obstacles in the path of servanthood and love will prepare him for two different destinations and eventually encounters a self-made creature when he dies.

Death is an experience that does not fall into the realm of human experience. For this reason, humans have reacted differently and sometimes contradictory to it and have made different judgments about it. Persian poetry in all its forms has been the narrator of feelings and thoughts that Persian poets have had and still have in the face of life and death. In this research, the views, perceptions and encounters of 9 contemporary poets (Shahriyar, Fereydoun Tolli, Shamloo, Siavash Kasraei, Nosrat Rahmani, Nader Naderpour, Shafiei Kadkani, Hossein Manzavi, and Qaisar Aminpour) on death are analyzed.

This research has been done by descriptive-analytical method and based on library data retrieval.

The research findings show that the components of mortality in the poems of these poets are mortality and aversion to death, mortality and mortality, romantic perception of death, mourning, longing for the instability of life and the passage of life, desire for immortality, and political symbolic use of death.

The most evidence and examples of poetry among these seven categories belong to the category of mortality and mortality. The main reasons for mortality in these poems are liberation from worldly attachments, martyrdom, submission to death, liberation from the sorrows and problems of life, and the futility of life. Also, there is the most connection between love and death in the works of Shahriyar, NosratRahmani, Naderpour and Manzavi, among which Manzavi is prominent. In the poems of these poets, wherever death has a positive face and is praised, it is associated with the sacred concept of martyrdom, or that there are spiritual and religious reasons such as abandoning worldly belongings. Part of the positive face of death in the eyes of these poets, especially Tully and Rahmani, is because of the futility and lack of value in life and a way to get rid of the many problems of the time. Also, the main reason for presenting a negative image of death is fear of it and regret for the instability of life.

This idea that the poetry and poetic style of preceding poets was disregarded in the Safavid period and only the poets of Regression School started this movement in order to promote the Iranian literature seems to be void of truth and precision when we explore literary tazkirehs and manuscripts of this era, particularly the divans of the tenth and eleventh centuries’ poets and also some treatises in literary criticism by Iranians and Indians. Omidi’s divan is the most important document refuting this idea to the extent that most of his poems have been mixed with sixth-to-eighth-centuries poets like Sanaei and Salman Savoji in many manuscripts and even in the memory of literary men. While keeping the classic style of ode-composing, he has created some novel nuances in this genre to the extent that he backgrounded old patterns and made future poets follow his style in ode-composing. Unfortunately, his poems were scattered and uncompiled some years after his death and only one of the Shah Safi’s jesters attempted to prepare a manuscript of his divan following the order of Shah. However, most of his poems have been recorded here and there within literary anthologies and sometimes under the name of another poet or vice versa causing many difficulties for understanding and reaching his poems. This research which has been done by exploring various original literary and historical texts as well as seeking his poems from within almost forty manuscripts of anthologies aims to elucidate different aspects of Omidi Tehrani’s life as much as possible and a generic analysis of his poetry is provided. Consequently, his stylistic and rhetorical features are revealed to some extent and finally his position in the history of literature is identified.

Existentialism is one of the traditional schools in contemporary philosophy and has been able to open its place in many fields of humanities such as literature, art and especially psychology. Psychological theorists and thinkers have offered different views and approaches in this regard. Yalom is a contemporary existential psychotherapist who helps people deal with life issues such as isolation, alienation, meaninglessness (fear), fear of death, pain and suffering. In his theory of psychotherapy, the question of the meaning of life is the most important and necessary component that is the basis of his psychotherapy. In this research, we try to study the existential meaning and ways to achieve the meaning of life, as well as to provide solutions to deal with the problem of meaninglessness in Saadi Park and Golestan.

The method of collecting library information and the method of organizing it is descriptive-analytical. In this research, books, articles and existing researches about Saadi and Yalom and other written sources in this field have been used. The study area and society are Saadi Park and Golestan, edited by Gholam Hossein Yousefi and translated works (Sepideh Habib) by Ervin Yalom, a contemporary psychotherapist.

The research findings indicate that despite the cultural, temporal and spatial differences, both thinkers in almost the same language and manner seek to provide solutions to achieve the true meaning of life and get rid of emptiness and emptiness. They are semantic. One of these strategies is moral values. For Sa’adi, life is inherently absurd and meaningless, but it has a considerable value that man himself is the creator of, and it depends on the observance of a series of moral principles

Sa’adi tries to learn to think about the meaning of life. His goal is to guide man towards moral virtues and create meaning in life; Provided that we are ready to accept hardships and suffer in the face of adversity as part of the process of finding meaning. The words that arise from Saadi"s heart are sincere and deep enough for man to see the slightest hint of deception in it. His words are still practical and valuable after several centuries, just as the student turns to the teacher for the activity he is involved in. Existential turmoil should refer to Saadi"s works and by reflecting on his sayings and poems and applying these points in themselves to obtain a state that is useful for improving life and getting rid of emptiness. Therefore, the more a person pays attention to his quality of life and moral values ​​such as sacrifice, kindness, benevolence, forgiveness and altruism, the more meaningful life will be for him.

Death is a mysterious category that brings about loads of philosophical thoughts, mental ideas, and artistic literary imagination. Demanding death and fear of death are the appearances of thoughts of death, and the result of death consciousness in humans. Demanding death helps escape the pains and difficulties, and fear of death can either cause absurdity or be a way to discover the meaning of life, as some people find salvation in death so that it may transform their internal feelings. In fact, the latter type of thought of death is about the meaning of life to wipe out the border between life and death. So despite its destroying role, it includes the meaning of life. Hope and hopelessness are among important human features, which can be investigated in relation to death. This paper attempts to use a descriptive-analytical approach to investigate the relations between the thought of death and the duality of hope and hopelessness in the novel called Malakut by Bahram Sadeghi and show that thought of death and generally, the phenomenon of death in Malakut, not only is in relation to hopelessness but also represents hope. Therefore this dimension of death requires attention as well.

Daneshvar is one of the writers who has also spoken about love and has given a fictional form to the traditional and modern views on love in Iranian society. The purpose of this study is to investigate the subject of love and the evolution in the stories of this author, based on a descriptive-analytical method. What is love, its functions, evolution and types of love, physical, social, mystical and mixed love, are among the issues studied in this study. The results show that Daneshvar, is first influenced by modern attitudes, considers love as one of the most enjoyable instinctual forces; but then, she is influenced by traditional attitudes, the subject of love finds a sacred and extraterrestrial state in her stories that connects human beings with God, nature, and other human beings. At the beginning, Daneshvar speaks more about the manifestations of earthly love, such as physical and social love, each of which determines the construction of individual, family, and ultimately human community within a specific geographical area; but then she raises the issue of mystical love and the various criticisms and attitudes about it, and finally, contrary to the philosophical and mystical attitudes that consider the earthly love as a bridge to mystical love, in the scholarly attitude, she finds love, a mixed state and a combination of all kinds of them, in which, in her opinion, life will end in this kind of love. This connection between mixed love and life shows the author's positive attitude towards the end of life, and that this kind of love is the answer to the question of how human lives in the modern era.

Death, as one of the greatest mysteries of human life throughout history, has always been considered by thinkers. Abul Ala Moari, an Arab poet, thinker, and Khayyam Neyshabouri, an Iranian poet, philosopher, and scientist, were among the characters who thought a lot about death. According to them, there are different perceptions of death. Positive and negative perceptions that are rooted in the philosophy of creation and the meaning of life, and without achieving the philosophy of life, it cannot have a correct perception of death. As a result, there is a deep connection between the meaning of life and death. With God's help, in this article, while presenting a biography of the two poets' life, we intend to study and analyze the thoughts, ideas, and aspects of similarities and differences between them, and to examine the views of these two people on the category of mortality and death.