فصلنامه پژوهش زبان و ادبیات فارسی
سال نوزدهم شماره 3 (پیاپی 62، پاییز 1400)

In Islamic mysticism, there are scattered discussions of epistemological issues. The distinguishing feature of Islamic mysticism from other mystical branches is the high and stable position of knowledge in it. Jami (d. 898 AH) has also dealt with the issue of knowledge and related issues. The main question is what issues has he raised about this science and to what extent? This research has been done in a descriptive-analytical way in his works and the results show that knowledge is a gift from God and the basis and the results of his journey depend on knowing Hagh, so that the one who attains the true knowledge has reached the level of annihilation and survival of God. He has made important discussions about the degrees of knowledge and the place of the senses, intellect, heart,unveiling and finding. According to him, the level of human knowledge is to the extent that with the manifestation of truth, he can become aware of his proven condition.

Zāl is always distinct from Sām and Rostam regarding his special heroic actions. He killing dragons and brings wealth to Irānshahr from a different and new narrative point of storytelling. The degradation of Zāl in the world champion’s battle had been discussed and is pointed out that Zāl in the process of turning myth to epics, the underlying structure related to the act of dragon slaying, or his primary archetype in battles with femiciding dragons, about the alliance with Rōdābeh, daughter of Mehrāb a descendant of dragons, who has a symbol of fertility in his domain, becomes the reason for redemption of Rōdābeh and also the birth of a power like Rostam, so that with the world championship being transferred to Rostam, he becomes the guardian of Iranshahr against the attacks of Afrāsiāb, who is descent of dragons. Purism demonstrates that, there are signs of, Mehr-Izad myth in Mehrab’s character.

Rawdat al- Mulûk is a book belonging to the ninth century AH by an unknown author; it is a literary book on practical wisdom. The book, like most of other books on ethics written after Khajeh Nasir al-Din al-Tusi, is basically an imitation or adaptation of the Nasirean Ethics. The Shi’aauthor of the book knew literature and Arabic, and was interested in technical prose, and he intended to compile a book on ethics. Although, comparing other similar works, this book cannot be considered as prominent and distinguished, in writing this book, he has done his best and usedhis good taste. The book was written in the late Timuridera. Even though, authoring the books on ethics by Shi’a writers of that time has not been unprecedented, it can be considered one of the first, or perhaps the first known examples of the books on ethicswritten in literary form by Shi’a authors and presented to a Shia court. The book has been hidden for a long time since its completion, and the only well-known surviving manuscript of it was transcribed 160 years ago. Since for carrying out research in disciplines such as ethics and literature, we are required to review and critique all the old surviving works of these disciplines, the book needed to be critically edited. Considering that there is only a single edition of this manuscript, this was done by a scientific deductive method and using known sources of the text.

Searle basically draws attention to the subtle differences that exist between different types of verbal verbs.According to him, speaking or writing in a language is the performance of a very specific type of spoken verb, which is called illocutionary acts.In this respect, the existence of a narrative discourse poses a problem for one who believes in such a view; That is, how can we understand a work of fiction, even if the author's seemingly violates some important rules of language use?Searle's great effort, in this context, is to analyze the concept of fiction but not the concept of literature. In fact, the aim is to explore the difference between fictional and serious utterances not to explore the difference between figurative and literal utterances.According to Searle, The author of a work of fiction pretends to perform a series of illocutionary acts, normally of the assertive type. He believes what makes fiction possible, is a set ofextralinguistic, nonsemantic conventions that break the connection between words and the world established by the semantic rules of speech acts and in the same sense, the pretended performances of illocutionary acts which constitute the writing of a work of fiction consist in actually performing utterance acts with the intention of invoking the horizontal conventions that suspend the normal illocutionary commitments of the utterances. Thus, the purpose of this paper is to examine, analyze and critiqe Searle's view of the logical status of fictional discourse.

Jacques Lacan is undoubtedly one of the most influential figures in the science of psychology after Sigmund Freud, whose ideas have been influential not only in the field of psychology, but also in other fields such as literature, anthropology, social sciences and women's studies. The most important idea of this contemporary psychologist is to describe the process of individuality under the threefold system of imaginary and symbolic and the realm of reality. Reza Zangiabadi's novel "Shekar-e Kabk (Hunting in Quebec)" is one of the remarkable works of recent years, which, in addition to its success among the audience, has been selected as a novel by the jury of the 12th Golshiri Foundation Literary Award. This novel tells the story of an innocent teenager who turns into a ruthless murderer due to the hardships and events of life. The present article, written in a descriptive-analytical manner, seeks to examine the process of transforming Ghodrat from an innocent adolescent into a psychotic and isolated person, using Jacques Lacan's ideas. The results show that the transition of this character from the imaginary to the symbolic realm, which is accompanied by the absence of the mother, due to the negative and dysfunctional role of the father -which according to Lacan is the subject's psychological node in the symbolic realm- causes his permanent suspension and suspicion of social order. As a result, she has taken refuge in maternal objects. This is in conflict with the nature of the symbolic realm and results in mental disorders such as paranoia, fear, isolation and suspicion in the subject.

The phenomenon of alienation according to the contrast between tradition and modernity, especially in Pahlavi era should have a meaningful relationship with the quasi-modernity flow and other intellectual and political flows. As the coup occurred in 28 Mordad 1332 was the most important and effective political flow that caused despair and failure and alienation in the middle and intellectual strata of society. So, it seems necessary to address the works of Gholam Hossein Saedi as an intellectual who represents the levels and aspects of this phenomenon. Because his literature is the product of a space that belongs to the field of quasi-modernity in Iran. This article tries to analyze and explain the story of "Cow" by Saedi (Bill Mourners Collection) which is in the form of a metaphorical and symbolic story, on the basis of alienation concept, and show the adventure of being alienation of Iranian human while facing reality, and also the role of inverted ideology in creation of this phenomenon. The research in question, after explaining the phenomenon of alienation based on genealogy of this concept shows its historical evolution in the views of Hegel and Feuerbach and Marx and Forum, examines the story of "Cow" according to metaphors such as "power and ideology", "identity", "another one". During the analysis of the story, we came to the conclusion that there is a hidden philosophical-psychological-sociological theory in the construction of the work that is visible in the structure, space and character of the story. Creating problematic characters like Mashdi Hassan, represents the author search to show a symbolic world tied to theory.