پژوهشنامه ادب غنایی
پیاپی 39 (پاییز و زمستان 1401)

Significant expansion of communication models and networks; Also, the diversity of biological and cultural needs has caused the disappearance of the contractual boundaries of disciplines and sciences, especially the humanities. Today, due to the increase in psychological problems and rising suicide rates, human beings need methods to use it to increase the psychological capacity of people. Therefore, to help theorize in disciplines such as psychotherapy, we need to use sciences such as literature; because literature-based psychotherapy can provide good services to psychotherapy due to its educational, moral and religious teachings. Saadi, a great thinker who has become world famous for her expression, moral wisdom and philosophical wisdom, has expressed the true connection and meaning of love in her works. In the present study, with descriptive-analytical methods, based on interdisciplinary studies, love in Saadi's thoughts has been studied with the approach of Yalom Existential Psychotherapy. The main purpose of the research is to answer the question of how Saadi and Yalom help human beings, through love and communication with others, to cope with their existential loneliness in life or to free themselves from it. Findings show that despite the cultural differences and temporal-spatial dimension, both thinkers have expressed their relationship with each other through "needless love" in almost the same language and manner.

Positive psychology is a science that focuses on human abilities to improve life. Martin E. P. Seligman, the founder of positivist psychology, studies human emotions in three "present-past-future" directions. For him, happiness is one of the positive emotions of the present. In order to achieve happiness, in addition to experiencing positive emotions in the past and future, he recommends strengthening the six moral virtues of the achievements of self-knowledge. Rumi also invites everyone to know himself from the anthropological point of view. Understanding the "now" is also very important from his point of view. He considers the "future" only with hope in God and the "past" important for achieving satisfaction. The purpose of this study is to answer the question whether happiness is achievable from Rumi's point of view and the components of happiness and positivism in Masnavi can be measured by Seligman's theory of positivist psychology? Research achievements in achieving happiness in Masnavi, in addition to the overlap of positivism variables, lead to the superiority of Rumi's intellectual and mystical aspects. This research has studied and applied the variables of happiness and positivism in Masnavi with analytical-descriptive method and using library resources.

Breaking Traditions One of the prominent features of contemporary literature is that each of the literary writers has somehow tried to modernize and break the traditions. In the contemporary period, Forough Farrokhzad and Simin Behbahani are the most famous female poets in this field. The purpose of this study is to analyze and analyze the traditions of these two poets, focusing on their feminine traditions in their poetry. An analytical research method - comparative study of Forough and Simin's poems from the perspective of feminine traditions has been studied. The high frequency of feminine traditions in the poetry of these two poets was analyzed and compared in three main areas: the problem of woman, the problem of love and the problem of language. Women are the most important issue in the poetry of these two poets, and they have tried to convey their religion to their fellow men, and in this respect they have shown womanhood in their poems, both through feminine language and love. Women's sportswear.

The school of occurrence is one of the most important currents of Persian poetry that describes a real and tangible love. In this school, real love events are relied on and feelings are expressed in a simple and straightforward manner. The major features of this school of poetry are giving present reports, improvisation, simplicity of speech, truthfulness of speech, expression of love details, and making love in relation to human beauty. Love in Forough's poetry has been manifested by the school of earthly and tangible occurrence. As a woman, she openly speaks to a man about her physical and emotional desires. In this research, correspondence of the characteristics of Forough's poetry with those of the school of occurrence was investigated. The features of frankness of accent, simplicity of language, real and tangible natures of the lover and beloved, real and nostalgic expressions of a romantic narrative, expression of female longing, and turning away from the beloved were the main characteristics in her poetry that corresponded to those of the school of occurrence. The features of frankness of accent and simplicity of language were the most prominent characteristics in her poetry due to her recklessness and use of today's language.

Considering the remarkable character of Shams-e-Tabrizi and his significant role in Molavi''s spiritual transportation, studying his thoughts is of much importance. One of the surprising affairs for the researchers is the different viewpoint of Shams with Molavi about great mystics such as Bayazid Bastami and Hosein Mansoor Hallaj. Paying attention to positive viewpoint of Molavi towards these two great sufis and the negative and critical opinion of Shams towards them is a contradiction that can be justified by studying their figures in Shams'' point of view. So the writers have tried to survey this matter in Maghalat- e-Shams with content analytic method. The results of the research show that Shams has a negative and critical view towards these great sufis when he talks about their Shathyyat (ecstatic statements), but in other situations he admires Bayazid Bastami as a prominent Saint who had heart revelation.He also namers these two mystics together.

One of the motives of the story in the love poems is the beginning of the love of its lovers. In these poems, the author uses his art to describe the first spark of love making as a beautiful event. This descriptive-analytical research answers the questions of how the beginning of love can be classified in Persian love poems and what role does each of these classifications and subspecies play in the narrative? According to the results, the beginning of love occurs with two actions "seeing" and "hearing" and in different types, in the course of events. Seeing a lover directly, seeing in a dream and seeing a picture of him are the most popular types of beginning love through seeing. The beginning of love by seeing the picture has been used only between Iranian and Arab lovers. Hearing the description of the beloved or hearing his voice is another type of beginning of love and has been common among all nations except the Arabs. The role of this theme is that the narrative structure of the love system will not be formed until the first spark of love is struck and love begins

Emotion is one of the building elements of poetry along with language, imagination, music and form. The analysis of this poetic element as the most fundamental reason for the creation of many poems and a factor for recognizing their specific attitude towards the concepts and phenomena around, are often studied by researchers. This research is done by descriptive-analytical method, with the aim of reflecting and introducing meta-personal emotions in the poems of Hosayn Monzavi. The statement of problem is how and to what extent the types of meta-personal emotions are reflected in the gazelle of Monzavi and what were the motivations and the effective contexts in creating these emotions? Emotion is the strongest element in Monzavi’s gazelle and the main factor in the beauty and immortality of his gazelles. The meta-personal emotions of his gazelle are reflected in the two general categories of socio-political and philosophical emotions and in the more detailed grouping of these categories. In socio-political emotions, which are more prominent than the philosophical emotions, the emotions of regret, sadness and despair are the most prominent, respectively. In philosophical emotions, despair, sorrow, protest, and rebellion have the highest frequency in Monzavi’s gazelles, respectively.

Finding similarities and differences between lover and beloved, helps to better understand the worldview and aesthetic criteria of poets. In this article, various characteristics of lover and beloved have been extracted from fifty Ghazals of Saadi and Rumi; then, according to characteristics, different types of lover and beloved are categorized .Finally, the similarities and differences are studied. By this, it has been determined that the characteristics in the poetry of a poet are more similar to each other than their corresponding types in another one. The findings, which are accompanied by frequency of some of the keywords, are new proof or reject of some of already existed assumptions, proof of the unattainability of Saadi's beloved, his more personalized love, his worship of beauty and Rumi’s more steadfast submergence in love. All these confirm the fundamental difference between these poets and are rooted in Rumi's mystical and Saadi's aesthetics. We have also proved that Beauty is the condition of love for Saadi, but for Rumi it is the result. Among the differences are the discrepancy between the viewpoints of poets toward true and virtual love, how a lover describes his beloved, the strength of the lover, and the feelings of the lover.

Anvari Abivardi and Saadi Shirazi are prominent poets in the field of lyric poetry, both of them are famous for composing love lyric poems. However, given the 100-year gap between the two poets, it is important to examine their lyricism from a sociological perspective. Therefore, In the article based on Functional linguistics Halliday which has given to language an important role in the representation of the real world and social phenomena, the semantic changes of the lyric form in Anvari and Saadi's poems have been analyzed and how the individual and social situational context is reflected In transitive language system in the structure of Anvari and Saadi's sonnets, the subject of research has been included. For this purpose, first the frequency of each of the current processes in the first 100 lyric poems of each of the two mentioned poets is extracted, then the type of function of each process in relation to the interpersonal role and textual scope of each is compared. The study show that Anvari's sonnets are often based on personal romantic experiences and lyric in every sense, while Saadi's sonnets have various individual, social, moral and educational meanings and concepts that are implicitly and implicitly metaphorically.

literary text has a unique capability. the reason for this is the presence of some of the characters in the text. the present article attempts to analyze the two literary industry of symbols and paradox in shafiee kadkani ''s poetry that they have meaning in permanent deterministic and semantic suspension and also as two literary industries that create a deep gap and gap between ordinary language and rhetorical language. the main question of this research is: how much does the symbol and the paradox contribute to the creation of different semantic layers in our poetry and the contribution of each of these two arrays to create gap and gap between the common and rhetorical poles of language and create a sense of the meaning of the text? the findings and evidence in the text indicate that the symbol element has more important position compared to paradox in fluency and uncertainty, negation and suspension of meaning in shafiee poems and paradox also has novelty, beauty and usefulness in comparison with less frequency symbols. accordingly, shafiee kadkani gets a literary and deep gap between the normal language and the idea of text - that the result of which is the breaking of the normal structure of language and the passion of emotion. the research method is descriptive and analytical.

"Logotherapy" or semantic therapy is taken from the Greek word "logos". "Logos" refers to "soul" and "meaning" and it's combined with life and its meanings. Viktor Frankl, the founder of the semantic therapy method, believes that the meaning of life is to discover, not to create. According to his opinion, the final concerns of mankind can be solved to some extent by expanding his perspective on life and the universe and heal the spiritual wounds caused by existential problems. Nadem Qaisari as a poet and a philosopher whose life in the turbulent environment of Afghanistan has imposed many sufferings upon him, in his sonnets, he has presented a valuable approach to the methods of giving meaning to sufferings, getting rid of mental ambiguities and healing spiritual wounds caused by existential problems, which from the perspective of the semantic therapy school is important. This research, which was provided by the method of analyzing the content of Nadem's sonnets based on Frankel's semantic therapy, has answered the question that the attention to the meaning and conceptual symmetry of Frankel's theory can be traced in Nadem's sonnets and thought? The result shows that acceptance of fate, finding meaning in suffering, self-transcendence, religious orientation and meaning therapy with love are the best solutions to deal with mental ambiguities, psychological problems and a better understanding of the beauties of life.

Binary oppositions are concepts that, although they have a long history, were first coined by structuralist linguists who sought a coherent and practical way to achieve a semantic relationship between two opposing concepts. One of these Binary oppositions is the optimism and pessimism. There is an opposing relation between these tow concepts which springs from their symmetry and their interaction. This contrast, which plays a significant role in the beauty and structural coherence of literary texts, is particularly evident in the poems of ‛Abd al-Wahhāb al-Bayātī (1999- 1926) and Mohammad Reza shafi’i Kadkani (1939). This study, raising the question of what binary oppositions both poets have used to express optimism and pessimism and what are the similarities and differences between them, analyzes similar and prominent examples and highlights the binary opppositions of optimism and pessimism and their connotations in the poems of the two poets, based on descriptive-analytical method. This artistic device is manifested in the form of words with positive and negative connotations such as a pair of words of light and darkness, freedom and captivty, spring and winter, birth and death in the poems of two poets. The main underpinnings of all these pairs of words are social and political concerns that have deeply intertwined with the poems of two poets. These concerns have led these two poets use words and phrase that imply disappointment and sadness in addition to use use words and phrase that imply hope and happiness.

One of the common beliefs of the heavenly religions about man is the purposefulness of his creation. All these religions consider the knowledge of God as a condition for achieving the transcendent goal. of course, the steps and how to identify thikers idea are different. According the Qur'anic teachings, Molavi considers the knowledge of God as the ground for piety, remembrance, guidance, salvation, attaining mercy, worship, happiness, and most importantly, attaining the position of Caliph. The present research seeks to answer the question that from the point of view of Molavi, what is the logical relationship between knowing God and having them? Molavi considers the knowledge of God as the basis for attaining the position of succession has three general levels: superficial (colloquial), business (intellectual) and exploratory (mystical). In his view, there is a logical relationship between the above levels: superficial knowledge is a necessary prelude to the emergence of rational knowledge, and intuitive knowledge appears and continues after the perfection of rational knowledge. This article, while extracting and arranging the above-mentioned logical levels according to Molavi, concludes that the sources of knowledge in Molavi’s theology are numerous and there is no conflict between them, but there is a kind of logical connection and order between the mentioned levels.