پژوهشنامه ادبیات تعلیمی
پیاپی 54 (تابستان 1401)

The purpose in this research is to show the influences of Hafez on Parvin Etesami in terms of thought and language. The method of research is based on Gérard Genette’s rather descriptive and analytical, but actually intertextual approach. Intertextuality relies on discovering influences and effects of texts upon other texts. Based on this approach there are no unique, pure, or all- inclusive texts. All texts are influenced by texts that existed before and will influence other texts in the future and such relation is present in the conversations that exist among texts (Genette). The terminology of intertextuality was first introduced in the late 1960s by Julia Kristeva. Gérard Genette is among theorists that utilized intertextuality in a practical manner and called it transtextuality. Our reading of Parvin’s Qasidahs and Hafez’s Ghazals reveals to us the presence of metatextuality and paratextuality from Genette’s five categories of Intertextuality, Paratextuality, Metatextuality, Hypertextuality, and Architextuality. The relations of metatextuality in some of the poetry by Parvin & Hafez are telling of Parvin’s adherence to cultural and intellectual principles of Persian classical poetry and Hafez’s critical positions on these matters.

The current research was carried out with the aim of investigating and analyzing the level of attention paid to the components of moral education in Persian texts of the first secondary school. The research method is categorical content analysis and the unit of analysis includes text, poems, and images. The statistical population of this research is the Persian books of first to third grade schools in 1399-1400 and the research approach is practical. The tool for collecting information is a checklist. To analyze the data, descriptive statistics indicators of frequency and percentage have been used. The main results of the research showed that in the Persian books of the seventh grade, the most expressions belong, respectively, to the components of nature and love and affection, and the components of patience and tolerance and condemnation of whims and sensual desires have the least appearance. In the eighth and ninth grades, respectively, the components of naturalism and patriotism showed the most. Also, in the 8th grade, the components of patience and tolerance and contentment and in the 9th grade, contentment and condemnation of sensual whims and desires have the least expression. The question that we seek to answer in this research is, "How much coverage do moral components include in the content of the intended texts?"

Throughout the history of mankind and in different cultures, people have always been looking for different ways to express happiness. Rituals, celebrations, music, various arts are all ways to create happiness. Therefore, it can be said that happiness is one of the real and emotional needs of every human being and this universal and general issue lies in the human nature. Happiness is basically procreator and motivating, and it has many educational effects. From social point of view, it provides the intellectual and cultural development and spiritual moderation of people. Therefore, in Persian literature from the past until now, there are fewer poets and writers who did not encourage his audience to be happy and turn to life-making topics. One of these literary works is Qaboosnameh. Qaboosnameh is one of the valuable works of Persian language.  Amir Ansar al-Ma'ali Kikavus ibn Iskander ibn Qaboos Ziari wrote the Qaboosnameh in forty-four chapters to educate his son Gilanshah in the fifth century AH. The emotion of happiness was striking in this work and the author had a conscious intention in using and promoting it. The purpose of the present study is to investigate the nature of happiness in Qaboosnameh and its role in social education. The method of analysis in this research is analytical-inferential. After analyzing the content of Qaboosnameh and extracting themes related to happiness, the principles and methods of social education are inferred based on these themes. The findings showed that the themes of happiness in Qaboosnameh include gratitude, anger management, companionship with a good friend, order, music, work, purposefulness and travel. Based on these themes, eight principles of social education were deduced. The results emphasize that happiness, in addition to being one of the psychological needs of human beings, is a social necessity and it has a great contribution in the interaction, cohesion, and unity of the individuals and cultures. It also provides an introduction to the intellectual and cultural growth and spiritual moderation of the people. All of these are dimensions of social education.       The results emphasize that happiness, in addition to being one of the psychological needs of human beings, is a social necessity has a great share in the interaction and cohesion and unity of individuals and cultures. All of these are dimensions of social education

Ethics of care is a new ethical theory that has been defined based on the principles of care and responsibility, which was first proposed by Carol Gilligan in contrast to traditional ethics. In this theory, she used Laurence Kohlberg's method to the development of children's moral judgment and based it on the three elements of partiality, bias, and emotionalism. In a way that she rejects the traditional ethics of obligation and consequentialism and considers it imperfect and patriarchal. In this article, by descriptive-analytical method and through explaining the theory of ethics of care, partiality of Molavi's principles of moral judgment in Masnavi have been studied. By contemplation on Molavi's poems and stories, it was concluded that this moral mystic, with his religious and mystical ideology rooted in Islamic teachings, has established a moral balance between reason and emotion and has brought the theory of ethics of care into his words. He has gone beyond gender and time and has referred to the most detailed moral principles such as hypocrisy, rape, absenteeism, corruption, hypocrisy, imitation and etc. and has judged the consequences of non-observance of these principles. His main audiences in this category are the political pillars of the government, scholars and jurists, poets, praisers and clowns, the general public, the misunderstood, the Sufis, the false ascetics, and the false personalities who are most frequent in the false Sufi and Zahedan classes and Maulana Criticizes hypocrisy and corruption.

Molavi uses many associations in the Masnavi and goes from one subject to another. This has caused one of the most frequent and important mystical topics of the Masnavi, that is, "conversation and companionship" and the virtues of seekers and the benefits that Rumi enumerates for companionship with divine saints, to not be investigated very precisely. In this research, we are looking to investigate this issue by collecting scattered verses on the subject of conversing and companionship in the Masnavi and analyzing them based on the Masnavi itself, relying on intratextual signs and situational context. However, due to the fact that the review of six books of the Masnavi is beyond the scope of this article, only the first and second books are examined. Through this research, we found out that Rumi pursues a certain intellectual and meaningful unity and coherence in the matter of conversation and companionship of seekers with divine saints, despite the "chattering of words" and this is evident from the order of the discussions and the contents of the topic of conversation. Expressing the types of companionship and parting and mentioning several virtues such as patience and surrender, paying attention to the words of parents and acting on them, not holding grudges, continuous effort, expressing need and humility, avoiding the idea of ​​perfection, etc. for conversation and companionship of the seekers with the divines and also bringing many benefits of these companionships -such as transformation of the senses, freedom from appearance, freedom from the confusion of the way of progressing, freedom from the devil, breaking the lust and leaning, freedom from the world and worldly pleasures, freedom from the selfishness and machinations. It is indicative of this order and coherence of thought and meaning could be found in the Masnavi.

Proverbs are mirrors of popular culture that are passed down from generation to generation and by examining them, we get the way of thinking and the common spirit of a country. The didactic themes of proverbs affect the whole of society, and this is one of the important factors of its survival for centuries. Hafez's lyric poems are full of parables. The brevity of his poetic language has caused him to be accepted by the knowledgeable people and to remain in the minds and language of this country for seven centuries. In contemporary poetry, imitation from Hafez's language and thought can be viewed. In this research, by studying the works of 18 contemporary poets, all kinds of influences and adaptations of the proverbs of Hafez's lyric poems have been discovered and extracted, and explicit and implicit borrowing from 110 proverbs of Hafez lyric poems can be seen. The results show that the instructive themes, poetic advice, encouragement, prohibition and warning found in proverbs of Hafez's Divan have been recreated in contemporary poetry. The contemporary poet, both in terms of form and content, sometimes in the form of poetic quotations and sometimes in order to criticize the period of time they have been living in, uses the teachings hidden in the content of the proverbs of Hafez's poems and tries to add or give a few changes in the words in order to recreate the parables of Hafez's poems.

In the second half of the twentieth century, the school of "humanism" emerged and the effort to raise the level of human self-awareness and discover the capabilities of modern human beings became the goal of this school. One of the proponents and theorists of this school was Carl Rogers. He chose characteristics for people on the path of growth and prosperity. Among the sophisticated and great men of Persian literature, Saadi has faced various social problems during his lifetime. In the form of anecdotes and fictional characters, he introduces strategies for man to achieve salvation. In this study, the characters of Saadi's Bustan and Golestan (his two important and valuable works) have been studied according to Rogers's model of self-fulfilling human being and have been adapted according to his view points. In this study, the authors have reviewed the characters of Gulistan and Bustan anecdotes from the perspective of humanistic psychology based on Rogers’s self-actualization model. The results of studies show that in these two valuable educational works, which are the result of Saadi's psychic and spiritual journey, personalities from various walks of life, including scholar, mystic, eremite, lord, and the wife of a mendicant man, have played influential roles. By accepting the difficulties of life, creativity, and free will in making decisions according to Rogers’s theory, they have been able to achieve self-awareness and human perfection.