نشریه مطالعات ادبیات تطبیقی
پیاپی 60 (زمستان 1400)

Norms are in the position of power and seek victory, and make human to obey by creating domination over thought. The intellectual knows how to stand against bad norms and strive to achieve the desired intellectual conditions. In Herbert Blumer's "symbolic interactionism" methodology, human arises in the empirical world of society. In this sociological approach, the intellectual is a proactive whose action is based on interpretation in socio-political situations and whose role is defined in defending or rejecting norms. The "Her Eyes" novel shows a picture of the first Pahlavi’s history in ​​which the "social self" is a combination of traditionalist and modern self. Group interests take precedence over individual’s. An intellectual is a modernist who is proactive in the struggle against the authoritarian political system. The "Blind Heart" novel narrates the first and second Pahlavi’s era. The "social self" in the mentioned novel is the passive and violent "self." In the world of novels, individual interests take precedence over social’s. The intellectual acts based on of kindness and peace confronting “social self”.

During Mohammad Reza Pahlavi’s reign, the amount of oil sales to other countries increased and the country's financial situation improved compared to last years, and as a result, the purchase of paper, book publishing, etc. increased. On the other hand, strictness and censorship are less than Reza Shah's era. Therefore, during the second Pahlavi regime, storytelling became more popular and writers who were influenced by the conditions of society, began to create stories that express the conditions of society and the historical events of that period. One of these stories is "Neighbors" which describes the situation in southern (cities of) Iran at the time of the nationalization of oil. In this book, the political and social conditions of that period, the people’s lives and their thoughts and ideas and aspirations and problems, financial and cultural poverty and even the hidden layers of human life are expressed and the role of the Tudeh Party in creating this political movement is mentioned indirectly.

The most famous Persian epic is "Shahnameh" by Hakim Abolqasem Ferdowsi and the most famous ancient Greek epic "The Iliad and the Odyssey" which is composed by Homer – the blind Greek poet. The present research studies the body in "Shahnameh" and its hero Rostam in comparison with Achilles in which their physical strength and power have been compared. The method of the research is based on library and documentary means and two books "Shahnameh" and "Iliad" have been reviewed and the contents have been noted. The result of the study states that Achilles, the first hero of the Iliad, has differences and similarities with Rostam. It is also remarkable that Rostam and Achilles "both are supported by supernatural forces”; Achilles by the gods and Rustam by Phoenix.

Existentialism is one of the central concepts of Nietzsche's thought, which is clearly reflected in contemporary poetry, especially in Shamloo’s. Prominent examples of it, including the primacy of existence over nature, commitment and responsibility, individuality, the exaggeration of life as well as the world, death and demise, freedom, apprehension and anxiety, loneliness and solitude in Shamloo's poetry are fully represented by the artist. The present research which is done by descriptive – analytical method, studies the relationship between literature and other branches of the humanities based on the comments of American School of Comparative Literature. It seeks to answer the question: how existentialism thoughts were developed in Shamloo’s mind and language and what was his thought and philosophy of existence focused on? The main purpose of the present article is explaining and drawing existentialism in Shamloo’s poetry according to Nietzsche's views. Findings of the research show that Shamloo has had a deep connection with existentialism topics and thoughts, and existential concepts and concerns have been reflected in his poems in a contemplative and very high frequency. These concepts intersect with Nietzsche's existentialism views.

The characters of a lyrical poem depict human emotions that originate from individual and society’s heart. (sense of) Shame has always been one of the most important emotional elements in Iranian culture as well as romantic relationships. The reflection of this theme leads to the formation of all kinds of shame, each of which leads to different reactions. In this research romantic relationships are studied by comparison of two poems "Vis and Rāmin" and "Khosrow and Shirin", in two different time periods (before Islam and after Islam), while conceptual analysis of shame reflection and selection of keywords are analyzed as well. The results of the study show that the type of shame is different in these two poetries and while having different contexts, it also appears differently in the performance between lover and beloved, which is carefully analyzed.

Iraq and Iran have always stood up to domestic and foreign oppression throughout their history of struggles. Maruf Al-Rusafi (1875) Iraqi poet and Farrokhi Yazdi (1889) Iranian liberalism poet have always called on the people to rise up against foreign oppression and colonialism and defend their homeland to the extent their patriotic sentiments and calls to fight oppression and injustice are clearly appear through their poetries. These two poets, as representatives of the intellectual and liberalism class of society, were well aware of the evil intentions of the enemies and following the rejection of oppression and tyranny in their own country or in other lands, condemned the actions of aggressors in their poems and fated people and called for an uprising against them. The method of the present study is descriptive – analytical and library resources are applied to explain the manifestations of the struggle of these two poets against oppression and injustice by referring to their poetries.

Mystical journey is the movement from the point of origin to the destination. In mystical behavior (journey), the destination and end point is annihilation in monotheism. Mystical journey, which is a spiritual and heartfelt one to reach the essence of spiritual perfection, is depicted in mystical thoughts in the form of Maqāmah. The method of this article is descriptive – analytical and comparative the library resources of mystical behavior in Islamic mysticism and Taoism are applied and discussed comparatively to answer the question: “what are commonalities and differences in the structure of Maqāmah in Islamic mysticism and Taoist mysticism? The findings show that in both Islamic mysticism, Sufism, and Taoist mysticism, the wayfarer has achieved intuition, knowledge, and awareness by leaving behind the stages and Maqāmah of cultivating sensual contaminants, and finally reaches conciousness in mystical poverty and annihilation and its equivalent in Taoism, in the enlightenment and intuition of the Tao. The main differences are the Shari'a-oriented viewpoint of the Muslim wayfarer who seeks worship and gain the pleasure of his Lord by emphasizing the kindness. since mystic journey of Taoism lacks such concepts.

Mysticism is an epistemology based on a spiritual and indescribable state in which human feels that he has found a direct and immediate connection with the existence of his Lord; These feelings are of course a spiritual and divine beyond description and limit, during which the mystic understands the absolute essence not by argument, but by sensitivity and conscience. Seyyed Nusrat Begum Amin, known as Lady Amin (1265-1362), is one of the Iranian Shiite mystics who was acquainted with Qur'an, wisdom and mysticism since young ages. In her mystical approach, Banu Amin was inspired by famous mystics such as Molla Sadra, Ibn Arabi, Khajeh Abdollah Ansari and Feyz Kashani. In the present literary essay, the authors will enjoy descriptive – analytical method to study the extent of Banu Amin's influence from Molla Sadra, Ibn Arabi, Khajeh Abdollah Ansari and Feyz Kashani comparatively.

Literary nations are inevitably influenced by intellectual and cultural connections. One of the manifestations of influence in the field of Islamic culture is visible and remarkable in the field of rhetoric undoubtedly. Intertextual theory discusses the relationships and influence of texts; According to this theory, no text is self-reliant and is somehow related to its predecessors. The book "Tarjaman al-Balaghah" is one of the prominent works of Persian rhetoric, which has been proposed as the first rhetorical work and has remained till now according to the available evidence. This valuable work has a special place in Persian rhetoric and most rhetorical books have also been influenced by the mentioned book. Although the author is an expert and innovative in writing "Tarjman al-Balaghah", but it is a translation of the book "Mahasen al-Kalam" in terms of naming and most of the definitions. Radviani's research method in his book is more accurate than its original source and provides a list of arrays (devices) at the beginning of the book. The number of its devices is more than the number of them in "Mahasen al-Kalam". In translating the book, Radviani has tried to inspire the Persian language.

The present article studies and compares the image of woman in two great poets - Nezami and Saadi – poetries from the critiqual perspective of woman image. These views are prominent on praise and guilt about women. The research tries to find the true image of women in that period by studying the attributes of women in the poems of the abovementioned poets and to objectify their true views about women by referring to some of the poems,  and show that in many cases not only the influence of social conditions makes the writer or poet look patriarchal, but rather the individuals, family, environment and traditional beliefs. The article initially studies the positive points and then the negative aspects of women. Criticizing the character of women in Nezami and Sa’adi's works, it can be claimed that the main characters of women include Mahin Banu, Shirin, Maryam, Shekar, Noshabeh Bardei and Maria Al-Qibtiyya, no specific woman is mentioned in Saadi's works.

Since by overviewing the category of comparative literature, literary works and artistic proses of different countries, one can find commonalities in these works, the present article aims to reread the most important concepts and themes of the Hassan Ibn Sabet and Khaghani’s poetries by applying descriptive – analytical method. It comes to conclusion that Khaghani – in the field of praise – unlike Hassan, has enjoyed poetic exaggerations in praising the Sultans; but in the prophetic praises of the righteous Caliphs, both poets have expressed the real situation and descriptions and have avoided exaggeration. Hassan in his satires, only satirizes certain individuals and tribes; but in addition to mocking people, Khaghani has also mocked personality types. Khaghani's glorious poems are more limited to himself; while Hassan's poetries are more about boasting his family and tribe. Khaghani’s Khumriat (wine poems) was composed before his spiritual evolution and Hassan’s ones in the pre-Islamic period; both had avoided wine and the description of windmills in the second period of their lives.

One of the issues that is evident in all literary works is the verbal communication through which different thoughts and emotions are exchanged and transferred. According to the nature of literary works, it should be noted that this phenomenon manifests in different forms and with different quantities. In the present study, in which the applied method is descriptive – analytical by enjoying library resources, an attempt is made to explore different types of verbal communication in Rumi's "Masnavi" and Sanai's " Hadiqat" and the different purposes that exist beyond these verbal connections. The results of this study indicate that Rumi, expresses intentions such as expressing love, praying his words, presenting mystical and theological concepts and teachings through these verbal connections, following the saints of God and storytelling, and Sanai's purpose in applying these connections is to interpret Verses (of Holy Quran) and hadiths as well as providing subtle moral and mystical points.