نشریه پژوهش های بین رشته ای ادبی
پیاپی 8 (پاییز و زمستان 1401)

Positive psychology focuses on human’s abilities and shows the way to peace in human societies. Seligman, the founder of this science, tries to express what Aristotle called the "good life" by explaining the emotions of the time (present, past, future). Therefore, according to Seligman, the nature of lasting happiness in the past is to get "satisfaction". But in the past he believed in how to: change your mind, increase gratitude and learn to forgive. Satisfaction is achievable. Consequently, satisfaction with life is based on the cognitive components of the individual. On the other hand, one of the transcendent concepts of Islamic mysticism is "satisfaction", which can be achieved through self-awareness and explanation of positivist teachings. Rumi also pays special attention to moral teachings with a positive attitude and a focus on the perfect person. Investigating such a precious heritage with a new approach shows that theoretical issues are not separate from the worldview and cultural heritage. In this research, the components of positive psychology in Masnavi were identified and adapted using descriptive analytical methods to achieve satisfaction. The main question of this article in Masnavi's text is “To what extent does the acquisition of satisfaction as a basic need of modern man correspond to the components proposed by Seligman?”. In conclusion the joint achievements of both thinkers are the result of a deep connection with "faith". But Rumi's vision is bolder in this regard; Because relying on divine spiritual values and Islamic mysticism makes him a guide to eternal happiness.

The purpose and meaning of life is currently one of the most difficult and important questions for human beings. Today, answering this question and addressing this issue is felt more than ever. Victor Frankl is a theorist who has answered this question through his difficult experiences. In his doctrine, which is called "meaning therapy", he has tried to remind human that everyone should discover a meaning in his life and institution so that he can overcome hardships and avoid emptiness and despair. Frankel believes that purpose and meaning should be such that even the most difficult moments of life are meaningful. The purpose of this study is to investigate the components of meaning therapy in the poetry of two contemporary poets, Shamloo and the Third Brotherhood, and to compare the views of these two poets on the meaning of life in order to provide solutions to the meaning of life. This research has been done by descriptive-analytical method; In this way, first three important components of this theory are explained and then in the poetry of Shamloo and the Third Brotherhood are studied and compared. The statistical population in this research is a complete collection of works of two poets. The result of this research shows that Shamloo has accepted the three components of love, suffering and death and has found meaning to continue living from each of them; And unlike him, the Third Brotherhood suffers from an existential vacuum and is constantly in revolt against his life.

The health, education and success of children in today's world is one of the most important issues in families, educational environment, culture and children's literature, which is reflected in stories, animations and other literary genres. The importance of this issue led to the study of children's literary works with a psychological approach. For this purpose, stories were studied; Among them, the story "I am not my daddy’s servant" written by Ahmad Akbarpour was chosen to clearly reflect this important point. The story narrates the problems of the life of a child named Davood, many of whose characteristics as the main character of the story reflect the personality of loving people based on the threefold division of Carnorhorney and compatible with his theory of psychoanalysis. This article, with a descriptive-analytical method, intends to identify and introduce the conflict of affection, to examine the main character of this story and to analyze her personality angles, which is a reflection of the characteristics of a loving person. The purpose of this article is to study the dimensions of benevolence and provide a solution to sublimate this important issue.

Fear is one of the emotions that human beings have experienced throughout history, It has the same characteristics in almost all nations. With Conceptual metaphor, differences and similarities of cultures can be achived in statement and how. The present examines and compares this metaphor in the work of Afghani and Ishiguro, with method descriptive_ analytical and research data extracted within the framework of Lakoff and Gohnson with 57 case Fear conceptual metaphors in works of two author (29 case of Afghani and 28 case in Ishiguro works). The results show similarities between them and difference is less. Similarities were found in the origins of Living foundation , color of foundation hostility , sea, stagnation and inactivity, cold, death and matter.And the source domains fire, disease, weapons ,gambling and enemy were found in the Afghani works, but not in the Ishiguro. instead the source domain of the plant came in the Ishiguro and there are no Afghani works, that are different in the mapping name according to the sources. The main similarity of both is in the use of metaphors, which confirms the similarity by a difference of one percent.The ontological metaphor is in the Afghani works with 15 case and 26/31 percent and in the Ishiguro works with 14 case and 24/56 percent. In the structural metaphor, the mapping names of both are equal to 14 case with 24/56 percent. This slight difference also confirm the influence of culture and environment on the construction of fear metaphors.

This paper lays emphasis on the role of interdisciplinary and cultural studies in explaining comparative literature. Here, some issues are raised. First, literature is not limited to written texts and all types of written and non-written texts are possible. Second, we do not have a precise definition of comparative literature as a "discipline," that is, a system of study. Third, in addition to disciplinary studies, there is also discussion of interdisciplinary, multidisciplinary, interdisciplinary, postdisciplinary, and transdisciplinary studies. The debate is when and how can comparative literature become a cultural study? This paper tries to briefly point out some issues related to the connection between cultural studies, interdisciplinary, and comparative literature and explain the relationship between them. Hence, first the background is mentioned, and then the theoretical foundations of the discussion are explained. Different definitions of culture are also mentioned, and interdisciplinary discussions related to cultural studies and comparative literature are reviewed. An attempt is then made to review the interdisciplinary issues of comparative literature as a discipline. This paper is an introduction to the discussion of the relationship between comparative literature and other arts.

This article is an intertextual study that investigates the similarities between the blind owl as the initiator of the modern Persian story and Wassily Kandinsky's abstract painting and how the sensory-perceptual layer works in them And it shows the similarity between the opening scene of the blind owl and the beginning of Wassily Kandinsky's abstract art that he himself described; with the aim of studying the blind owl as an "in-text", i.e. a text that reflects the presence of other texts. Kandinsky, who is one of the founders of abstract art, is one of the most famous and influential artists of the 20th century, and Sadegh Hedayat is also a famous writer in Iranian and world literature. In the present article, which was conducted using the qualitative matching method, the results of the research show a similarity in the beginning of the creation of verbal art (the story of the blind owl) and the creation of visual art (Kandinsky's painting), which marks the movement towards abstraction. This movement in both arts begins with a revelation that Light plays an essential role in it and in both, what is pleasurable for the subject is to get away from reality, and this is rooted in the critical aspect of the blind owl and Kandinsky's art.

The study of Kello's character in Suvashun's story is the main issue of this article that anxiety and aggression due to being away from the rural family and his favorite environment and uses psychological defense mechanisms against Yousef and his family Which is consistent with Karen Horney's theory. The purpose of this study is to show the effect of childhood and the environment of growth and education on the formation of the future personality of the child. The main question is how does the child feel helpless because of the feeling of insecurity and lack of true love and there is no other way but to choose opposition? The method of the article is to achieve specific goals and results in a descriptive-analytical manner and the results of the research show that Kello suffers from a lot of anxiety due to the lack of psychological security in childhood, Which provides the background for neurosis and also causes personality transformation; and finally, one of Karen Horney's favorite personality types is revealed in him.

Literature and especially stories written for children, if written based on a correct understanding of childish personality and spirits and childhood psychology, can not only help meet some of the child's needs, but also strengthen children's ability to meet their needs. Have an effective role in this and help the parents and educators of the child.Since the needs of fictional characters shape and direct their behaviors and such story events occur and in fact the arousal of a need creates instability in the storyline, one can analyze fictional characters in children's stories and finally explain the aspect according to Glaser theory. The treatment and the effectiveness of the stories on the personality and improving the mental health of the child audience.In this study, in order to achieve this goal, selected fiction works (authorship and translation) (works that have won the most awards) in the period 1300-1390, based on the book of lasting leaves (about 145 stories), were selected. After selecting the works, fictional characters (main and secondary) were extracted in all stories; Then, the needs of the characters in the story were explained and what choices lead to the arousal of these needs and what effect the type of choice of the characters has on their destiny, and then a comparison was made between the five needs.

Lakoff and Johnson consider metaphor as a cognitive tool by which we know something else through something conventional and empirical. For them, metaphor is essentially pervasive in everyday life, not just in language, but in our thoughts and actions, and in our ordinary conceptual system in which we think and act, is fundamentally metaphorical in nature. They claim that in traditional theories, the relationship between metaphor and thought has not been considered; Rather, they pay attention only to the linguistic interpretations of metaphors in poetry and literature, and distinguish between everyday language and literary language. Hence, the new definition, in contrast to linguistic metaphor, was called conceptual metaphor, which has features such as one-sided mapping and the principle of immutability, and is divided into types such as conventional, novel and pictorial metaphor. In this article, we have criticized the theory of conceptual metaphor and some of its internal contradictions. Some of the results are: cognitive understanding is not metaphorical but deductive; Metaphor is based on similarity and immutability is not a valid principle. Rumi's metaphorical language is a mythical language and his mental structure is consistent with ancient ideas because the linguistic and intellectual works of ancient narrations about the king and the beloved and God and love and creation are still present in the texts that Rumi read and in his public beliefs and society. It is possible that Rumi had reached such a knowledge of love without will and considered it to have such characteristics.

In a world where interaction and confrontation with others and strangers and coexistence with him is an undeniable truth, providing a solution to implement the safest and most peaceful ways of interaction and coexistence is the view of all intercultural thinkers with their different approaches. According to intercultural thinkers, these practices go hand in hand with how one understands oneself. The reflection of the behaviors of each culture towards foreign cultures is a criterion for analyzing the worldview of cultures in relation to each other, which flows in different languages, beliefs, customs, laws and, in general, different cultures. Poetry and art, also, because they are a reflection of the realities of the world, can be considered as a good source for examining the kind of understanding of the truth of another essence in a culture and its perception in the face of a foreign culture. In this study, by examining Shafi'i Kadkani's collection of poems "A Child Called Happiness", the poet's view of another, alien, understanding and other ways of interacting with it from the analogous hermeneutic perspective of property, Kimmerle's multifaceted and all-round dialogue and polylogue Weimer has been examined. Research findings indicate that the importance of presence, appreciating of identity, interaction and fellowship while preserving one's own identity in an Islamic society and understanding the differences between self and stranger, are prominent themes of the collection of poems "A child called happiness" and in line with the ideals of cross-cultural hermeneutic thinkers.

The purpose of this paper is the hypertextual study of the compound metamorphosis myths in Bahram Beyzai's plays based on the theory of Gérard Genette. Hypertextuality is one of the types of Genette' transtextuality, which represents the connection between two texts. This theory expresses the effectiveness and derivation of the hypotext on the hypertext and includes two basic types, imitation and transformation. The compound metamorphosis myths are considered to be one of the most important surprising elements in the literature. In metamorphosis, creatures transform from one form to another and in the combined structure, creatures are represented as a composite of humans, animals, etc. Literature is considered as the origin of the presence of myths which both impress mutually on each other. This connection provides an opportunity to study them with respect to the theory of hypertextuality. The results of this study reveal that these creatures exist in eighteen plays written by Beyzai, and their existence is inspired by mythological literature, folk tales and heroic poems. In the process of turning mythological narratives into plays, Beyzai has been loyal to the main themes and has often used them directly. The methodology of this paper is descriptive-analytical, and based on the qualitative content analysis, the features of the compound metamorphosis creatures have been identified in Beyzai's plays and according to the theory of hypertextuality, the interactions of the plays with ancient literature have been studied.

Our conceptual systems that we think about have a metaphorical structure that appears as conceptual metaphors in human culture, art, and customs, and this can be discussed in the discussion of cognitive linguistics. Conceptual metaphors objectify mental matters and evaluate the attitudes of poets and writers in different areas of this category. One of these abstract concepts is time. The present research has been done in line with this issue and based on the mentioned theory, in which the concept under discussion in the works of Mohammad Javad Mohabbat and Parto Kermanshahi has been analyzed. In the works of the mentioned poets, time becomes objective in different ways, Kermanshahi ray sees time as a bloody human being and Mohammad Javad Mohabbat sees time as a generous human being, the view of two poets on the category of time in the discussion of zoology They are also very close to each other and look at time with a negative view. Sometimes time appears as a curtain in their poems and sometimes as countable objects; they refer to time as an enclosed space, with different attitudes. This research has been done with a descriptive-analytical method in which, while objectifying the concept of time, we have explained and interpreted the commonalities and differences of different fields for the audience. Findings show that the view of Mohammad Javad Mohabbat and Parto Kermanshahi in objectifying the concept of time with nature is also prominent, but in all cases above,

The myth-religion of Sarai is one of the most popular and common traditions among the people of Azerbaijan. This myth-religion is the narration of the love of a girl and a boy, which leads to the suicide of the beloved due to the absence of the lover and the oppression of the village khan. This myth-religion is rooted in the literature and art of the people of these regions and has a high value burden in the culture of this region. In this research, which has been done in a descriptive-analytical manner, the authors have tried to study the pattern of love in this narrative and extract its main feature. According to studies, according to René Girard's theory, the sacrifice of the beloved as a result of the desire to imitate and obtain the girl that most village men want, by the village house and the spread of violence among the villagers in order to Preserving the honor of the village - which is the candidate of another man - is known as the main model for this narrative. In this case, the suicide of the beloved is the only way out of this conflict in order to preserve the authenticity, loyalty and freedom of a woman and at the same time, prevent Khan from harming the health and security of the village. After this sacrifice, the victim became a myth and supported the Sarai religion, which is manifested through oral and written literature, music, poetry, theater and cinema.