مجله مطالعات و تحقیقات ادبی
سال دوازدهم شماره 3 (پاییز 1400)

The speeches that have been made in The Maqalat-e Shams- are considered as valuable literary and mystical heritage. So far, they have been studied from various perspectives of literary criticism and theories, and research achievements have been obtained from them. In this research, with a new approach, the following topics such as the nature of linguistic sign (signifier and signified), discourses on non-linguistic signs, analysis of discourses from Shams based on the relationship between companionship and substitution in language, syntactic and lexical critique, and preference of essays on Shams , In the light of Saussure's linguistic views, is shown ,Reflecting on his speeches, one can see his linguistic and semiotic perception in the face of texts, traditions and phenomena of existence, which is surprising to today's readers and gives a contemporary dimension to his work. In the present study, the design and description of this important issue has been discussed.

The limits of some of the words in the texts of the ancients, in spite of the frequent use and effort of the lexicographers, have not been well defined. One of these words is "ambre gris", which the lexicographers have written only a little information about it, and its old features and uses remain unknown to the reader of ancient texts. Ambre gris is commonly known for its fragrance and some of its decorative and medicinal uses, while a brief glance at Arabic and Persian poetry and prose texts shows that this material has been used in the lives of ancestors more than we can imagine and has been the subject of numerous poets and writers' themes. In this article, by studying literary, commentary, historical, scientific, etc. books in Persian and Arabic poetry and prose as much as possible, the evidence for the use of this word has been collected and analyzed. This article discusses ambre gris mines and how it is created and the various theories about it, the types of ambre gris and its best type, the forms and how to use the ambre gris, the various uses of the ambre gris, the use of the ambre gris in the names, as well as the jurisprudential rules of the ambre gris.

Due to the closeness of the two words "history" and "story" the debate between narrative and history has long been a multi-faceted issue: to what extent is "history" narrative, and to what extent can narrative be historical? Is narrative utterly devoid of truth, and does history have a direct relation to truth, so much so that if history is emptied of truth, it loses its validity. If the truth is not recorded in history, will it no longer be the truth? What is the difference between historical narrative and narrative history? What is the difference between a narrative and a non-fiction and, or historical narrative? All the discussion between narrative and history is but between fiction and non-fiction. From this perspective, what is the status of Beyhaqi's History? From White's point of view, Beyhaqi's History is neither a chronology nor a chronicle but contains Beyhaqi's epistemological and teleological selections from the history of this period of Iran, which ironically has both an ideological and a political burden. Beyhaqi has turned "the real" into "the fiction". This article shows firstly how the History of Beyhaqi, as the product of a particular political discourse, has been prevailed in the Ghaznavid era, and secondly how it reflects the characteristics of this discourse, both on and off the screen. The History of Beyhaqi is a transition from a mythical and epic narrative to a historical and worldly narrative.

Foucault’s discourse theory implies that man is not the origin of a discourse since he is not considered to be a creature of will and decision, but a mere "subject" whose identity, profession and position in the society are formed by different discourses and the power relations and rules of those discourses. In Edward Said’s view, Orientalism is a discourse with colonizing imperatives under the dictates of which and in accordance with its rules, power relations and colonizing purpose, orientalists present a superficial, stereotypical and distorted picture of the Orient. Edward Brown and George Nathaniel Curzon are contemporaneous orientalists who have common grounds in some important aspects of life. Hence, it is expected that both be under the influence of the dominant imperialist discourse of the Victorian age and write in line with its colonizing purpose. However, this expectation is not realized about Brown. He is diametrically opposed to Curzon and criticizes his bestial policies toward Iran. Rare orientalists like Brown, who live in the heart of the dominant discourse but are not affected by it and even go against it, pose a big challenge to the definition of Orientalism as merely a discourse. The present study is an attempt to evaluate Said’s reliance on Foucault’s discourse theory and its efficacy in his definition and analysis of Orientalism as a discourse by presenting the biographies of these two Iranologists and the reasons why they took completely different approaches to Iran in their travelogues and other writings. This evaluation shows that it is impossible to analyze the activities and writings of those orientalists like Brown, who defend Iranians' rights humanistically and benevolently, based on Foucault's discourse theory which belongs to Nietzsche's anti-humanistic tradition.

Since children's fiction is a good ground for achieving the goals of thinking education programs, it has been welcomed by education systems. Lippmann is considered to be the originator of philosophy for children. His innovation brought about a fundamental change in the way of education, which was very well received. For this reason, in this article, the content of the Iranian stories of the age group "D" (seventh, eighth and ninth periods) has been adapted to the skills and components of Lippmann's philosophical thought. The statistical population of the article includes Iranian story books that have been written for children and adolescents of Dal age group (seventh, eighth and ninth period) in the years 1986 to 2016 and have received publishing permission. The method of this research is descriptive-analytical. The results show that some of the components of Lippmann's philosophical thought have been studied in Iranian fiction books, such as One Thousand and One Nights, Fairy Tales, Wolf Parties, etc. Like searching for reasons in a given situation, research question design, causal explanation, inference and goal setting are most common. On the other hand, they are weak in some other skills, such as evaluating the reasons presented, liquidity, etc .; And components such as "term definition evaluation" and "error detection" were not found in them.

Different and sometimes contradictory definitions are mentioned in rhetorical books to explain the irony industry - which by examining and classifying them, two general concepts can be considered for this technique: in the first definition, which belongs to the pre-Jorjani period, The irony is "to cover the speech and leave the meaning". In this sense, irony is mixed with other rhetorical techniques (such as permissible, simile, metaphor, theory, etc.) and has no definite limits. In another sense, irony, which begins with Jorjani, is a structured and ironic industrial allusion to other techniques. In this definition, irony does not simply mean "covered with speech and leaving out the meaning", but has a specific framework and it is "necessary mention and necessary will". Therefore, if a word is mentioned even covertly, but the element of "necessary" is not observed in it, it is not considered an irony in post-Jorjani definitions. In the present study, by descriptive-analytical method and using library tools, while analyzing the two concepts of irony (before and after Jorjani), the recent literature (post-constitutional) perception of the concept of this industry in practice and its field of application Investigated. The results of this study show that most recent researchers in the discussion of irony have a tendency to a concept that was common before Jorjani.