نشریه مطالعات نقد ادبی
پیاپی 50 (بهار و تابستان 1400)

From the Hegel’s viewpoint, the noble poetry is an art which encompasses all aspects of life of an ethnic group and brings the spirit to awareness and freedom. But today art does not play such a role anymore. Hafez poetry collection has always been considered a great art and includes poems with the content of divine and humane freedom. The purpose of this research is to deal with the position of Hafez poetry in Hegel’s thought. The question is that according to the Hegel’s perception of art, despite his claim can we consider the Hafez poetry as a great art in modern ages? In this qualitative research which has been conducted in descriptive- analytic method , it was specified that as in Hafez poetry we are facing with a general worldview in which the deep and universal concepts of human soul are put forth , so the Hafez poetry collection is not limited to any time and place and its content is extendable to each period. Thus , despite the Hegel’s view , the Hafez poetry is considered a great art in modern ages too.

Rural literature in different countries has always been considered as one of the important sub-branches of fiction literature and great authors have written novels in this field. The importance of this branch of fiction in Arab societies is such that a concept called "Rural Literature" has a special place as part of the novel writing literature. The impact of this kind of literature on fiction is undeniable. In light of the importance of the issue, the present article, by using social criticism, and also being inspired by the themes of rural life, tries to explain the concept of rural literature, and as an example, to examine the approach of Yusuf al-Quaid (1944 AD) the capable Egyptian writer towards his village and birthplace in the novel "Yahdoso Fi Mesr Alaan".The results of the research indicate that the author, by using the rural environment as a symbol and synecdoche, had depicted in his novel, the social, economic and cultural anomalies of Egyptian society in a realistic way and far from extremism, and has accounted them in a wide range of negative concepts of disparaging views towards villagers, lack of social facilities, poverty, political power and corruption, the abuse of the villagers' feelings, especially their feelings towards relegion, neglecting this stratum and exploiting them for political purposes, by means of promises and populist policies.

What makes Rumi’s an expression immortal is his deep knowledge of "God, man and the world." Rumi, with his self-knowledge and understanding of transcendent pleasures, tried not only to benefit from them, but also to share these experiences with others (students, disciples and future generations). The present study tries to become better acquainted with the principles of the school of thought, which are the spiritual horizons and mystical goals of the creator of the Masnavi, by reflecting on the better understanding of Rumi's thought structure in Masnavi. Deepening in the stories of Masnavi and how to realize the mystical perspectives of Rumi is one of the aims of this article, which has been studied and shown in a descriptive-analytical way in the stories of Masnavi (Books 4, 5 and 6). By analyzing the subject in this article, it was revealed for the first time that for Masnavi stories, a structure derived from Rumi's thought can be drawn, which creates a mental and semantic unity for the dynamic reader and diligent researcher who expresses each story and allegory in accordance with narrative levels..

Heart is considered as one of the most important conceptual phenomena in Gnosticism literature and it is the human principles and truth from which the human level originates. This research with descriptive and analytical method and comparatively contrasts of these two Iranian poets. Mowlavi and Nezami and their great works Masnavi and Makhzan –al- Asrar deals with the cognitive and emational Functions of the heart and explain the similarities and differences between them. The findings of this research indicate that they Mowlavi and Nezami have been affected by Imam Mohammad Ghazali’s doctrines. In the discussion of the heart which is the truth of human existence. The discussed certainty in expressing the cognitive Function of the heart. Mowlavi pondered certainty until the stage of hagholyaghin, while Nezami contemplated it until Elmolyaghin. In emotional functions, both poets have pored over grief, devotion and love, whereas concepts like fervency, expansion and astonishments have also been considered in Masnavi.

Heidegger is one of the first thinkers that paid to technological being position, it's soul and it's ratio to art and poetry. These days technical age characteristics casts a shadow over all of people's life aspects, and the new technical essence (Ge-stell), is looking at all of things as a disiplined fixed source, waiting to be used. The question is that in affected societies from modern technology, what relationship can be established between technology and poetry. We will examine it from Hiedeggers paint of view.  Has poetry been able to maintain its place in the past? and is kind of com forting gift or a higher position shuld be considered for it?.In this article with descriptive analysis method referring to technical essence from Heidegger views it will try to  interpret, connection and ratio between technology and poetry so that article prove that if we let 's look to the realm of the original art, the resulting development, it belongs to poetry and  it help to truth development. Poet can overcomes (Ge-stell). With original speech.

Educators, educators and those involved in education need principles and methods that can be used to achieve their desired educational goals. Although the principles and methods in question have been compiled in books related to this field today, but in classical Persian educational texts, some of these principles and methods can be extracted and studied and the hidden angles of classical Iranian literature can be realized. Accordingly, the theories of Bandura and Thorndike were examined as one of the most important principles and foundations of education due to Nasserite ethics. The purpose of this study is to extract the principles related to learning in Nasserite ethics.The present study seeks to answer the question of whether there are psychological theories related to learning(according to Bandura and Thrandyk theories)in Akhlagh –e- Naseri? If so, what are the most common theories of Bandura and Thorndike in this work? To answer the above questions, this research was conducted in the form of a descriptive design of content analysis. The results showed that in the book of Akhlagh –e- Naseri, various theories of Bandura and Thorndike are seen and among these theories, the theory of observational learning, readiness, practice and preparation have the highest frequency.

The subject of the influence of the past literature is certain and definite in each period and is not assigned to a specific or definite period. Every poet has an opinion on the works of the past, both in terms of the choice of words and phrases and in terms of the quality of their use in compositions, and especially in terms of content and theme. Among these poems, "Chaharchaman" is a symbolic and allegorical work Shahdaie, mystic and poet of the ninth century, which is influenced by Mantegh-al-tair; That is, the main theme of both systems is the search for the god or his understanding of how. In Chaharchaman, the main character of the story called "Shogh" sits alone with sixteen flowers and four birds and exchanges his questions with each of them. Hence, the themes, interpretations and structure of this work are very similar to Mantegh-al-tair. The method of this research is descriptive-analytical and the findings of the research show that many mystical concepts used in Mantegh-al-tair, such as unity of existence, wonder, veil, pain, etc have been repeated in Chaharchaman. Many characters in Chaharchaman and Manteq al-Tair, such as Banafsheh and Sawa, Susan and Bat, Nasrin and Tavous, have a common idea and profession, and their roles and actions in the story are the same.

Discourse is a type of language application in a specific field and the study of social and cultural developments affecting the language structure. According to Fairclough, discourse analysis is the integration of text and society with the structure of language. Discourses are different representations of social life that place social actors in different situations and represent social life in different ways to creatively create a regular world through everyday methods. The analysis of each discourse has three perspectives;Analyzing the forms and structures of syntax that represent the author's point of view, the use of literary arts that is a big step in the personalization of language, and the analysis of the nature of literary speech that is a great way of communication in the service of society. Hosseini connects the melodious words to the symbol of zeal and the anti-tyranny nation and removes the objective veils from this great event. In his Ashura poem "Safarnameh Khaizran", he depicts the oppressed martyrdom of Alamdar of Karbala with an epic and strong tone in the form of Nimai's poetry. The upcoming research with descriptive and Analytical metod looking for answer to this question that what is the use of language and discourse in this poem?

One of the floating and disputed concepts in Iranian culture is the concept of “reason" which has a wide and sometimes contradictory meaning, therefore different schools of thought have presented different interpretations of it. In this regard, Sanaei is one of those who has paid attention to the concept of reason in one of the most famous works of Persian literature called Hadiqa-ul-Haqiqah. Although he has given verses describing reason and defending it throughout Hadiqa al-Haqiqah; since the structure of his mind is not aligned with rational logic, the product of his work has been compared to reason. Sana'i's reason is, in general, a religious reason, and it is far away from material aspects to a great extent. This article, which was made with a descriptive analytical method using library sources, aims to examine the concept of reason in "Hadiqah-ul-Haqiqah" by using Schleier Macher's hermeneutic theory.

Mir Seyyed Ali Hamedāni, one of the 8th century mystics, has composed several works including two treatises, Mer'āt al-Tā'ebin (A Mirror for the Repenters) and Fotovvatiyya (the name of a cult whose members are famous for generosity). These two treatises have both educational and mystical style. The author doesn't bother himself in the use of verbal and spiritual techniques and did not sacrifice the meaning of the word. So we can conclude that the style of them is not classified as elaborate or simple prose. He almost always expresses himself by employing a simile and costructs a chain of devices including similes and metaphors, and other rhetorical figures such as enumeration (to enumerate a set of things regarded as having shared characteristics), pun and rhyme. Nevertheless, he doesn't get in trouble with excess and goes on to pay attention to the meaning, instead of the form of the text. So we can conclude that these treatises can be classified as an average prose, a prose which is neither elaborate nor simple. The rhetorical figures, simile and allegory, have the most frequency in the text.

The study and analysis of the protest discourse of contemporary poetry, especially relying on the poetry of poets such as Akhavan Sales, indicates the unity of the conceptual and thematic system of poetry, commitment to the people, society and the common use of poetry in raising the voice of the people. In the Akhavan's poetry, protest motifs appear in the form of a kind of desperate attitude. As a result, his poetry was a covenant of silent and politically protesting voices in the form of a social salvation. In the present study, an attempt is made to study the discourse of protest in the poetry of the Akhavan Sales based on a descriptive-analytical method. In fact, the main issue is to recognize the consolidating and vital elements of a dominant discourse in Iranian society based on recognizing and analyzing the type and diagram of official power. According to Laclau and Moffe, everything, especially the political and social, finds meaning in the form of discourses. The Using the theory of Laclau and Moffe in the present study, it is proved that the poetry of Akhavan Sales, with its protest and libertarian themes, introduces a new identity discourse against the dominant political discourse and ideology of the second Pahlavi era. Akhavan Sales creates a new articulation with the central sign of Iran, floating signs such as patriotism, defense of freedom and justice, protest against tyranny and oppression, as well as the revival of new religious schools.

The concept of intertextuality was introduced in 1982 by Siza Qasim in an article called “Paradoxical view in contemporary Arabic stories” in the discourse of  contemporary Arabic criticism. This theory was accom pained by different reactions from Arab critics and they have provided different translation of it, and have different views and same have theorized about this and they raised view that had hot been raised in this field until then.In the present study, an attempt is made to study and analyze intertextual theory in the field of Arabic literary criticism by descriptive-analytical method, and to examine the most important efforts and works of authors in this field in the Arab world. The results show that the efforts of contemporary Arab critics on intertextuality have taken two trends so far which are: The first is to refer to the field of ancient criticism and adapt this theory to the critical heritage, and the second is to suffice with the new form of intertextual theory without referring to the ancient heritage of literary criticism.Contemporary Arab critics have made great strides in both practical and theoretical terms, Their efforts and achievements in this field and other new theories show this.