مقالات رزومه دکتر علیرضا نیکویی

The influence of the mental processes of the artist during the creation of the artwork is obvious. In this regard, Carl Gustav Jung, the psychoanalyst, found ancient patterns in the human collective psyche, by studying dreams and myths, which have been manifested many times in human creations throughout the history. The expansion of this idea led to the creation of archetypal approach that has been effective in humanities and art researches. In this attitude, the artwork is considered as psycho of its creator, and the metaphors inside it are interpreted based on specific archetypes. Among the different types of art, architecture and in this research, "the architecture of the traditional houses of the central plateau of Iran during the Qajar era", has trans-physical ideas in addition to the material side. The traditional architecture of Iran has been various and rich aspects of the culture and beliefs, therefore provides an opportunity to reflect on the manifestations of collective unconscious. This research has sought to understand the implicit concepts and common themes between two archetypes of the Self and the Individualization Process, in Jung's theories and the traditional houses of the central plateau of Iran during the Qajar era. the research questions are explained as follows: What are the themes related to archetypes of the self and and the Individualization Process in the traditional houses of the central plateau of Iran? On which components of the traditional houses, the archetypes of the Self and and the Individualization Process have been manifested? The research method is qualitative content analysis with the interaction of inductive and comparative approaches with phenomenology attitude. The reliability of the research in the quantitative part is determined by applying Cronbach's alpha coefficient in Spss software. The single-sample T-test confirms the research hypotheses. The results of the research show that the common themes such as "centrality", "coexistence of opposites", "introversion", "Mandala geometry", "hierarchy" and "unity" between the archetypes of the self and the individualization process in Jung's theory and the architectural principles and components of the traditional houses of the central plateau of Iran during the Qajar era.

Many philosophical and aesthetic concepts, despite their initial simplicity, are presented in the form of anonymous assertions in the field of criticism and literary theory. One of these concepts is critique of taste which, especially after the spread of academic criticism and the subsequent neglect of traditional methods of criticism, including the critique of taste, was looked down upon due to its inability to evaluate scientifically and methodically. Thereafter, it was bitterly criticized as a reliable touchstone and a trustworthy method of criticism and was, therefore, abandoned. In order to critically examine the negative and derogatory view toward critique of taste, in this article we have tried to analyze the differences between the critique of taste and academic criticism. By criticizing the opinions of followers and critics of both groups, it becomes evident that contrary to the popular opinion, critique of taste is not completely personal, subjective and devoid of criteria. On the other hand, scientific/objective criticism is found to be tainted with ideological, biased and intuitive outlooks. Findings suggest that despite the rejection and ridicule of critique of taste, firstly, many opponents of critique of taste are also caught up in it, and secondly, there are no precise criteria for distinguishing critique of taste from the so-called academic criticism. This is because the concept of taste is a complex historical concept and includes various features.

Entering the field of religious studies, hermeneutic phenomenology encloses the authority of the sacred texts as a normative guide with specific and defined patterns in brackets. This suspension opens up the field of non-descriptive poetic reference to the world. The events recounted in the Holy Book, regarded as historical events, now enjoy a textual existence which has distanced itself from its previous origins. Their current meanings are the product of their registration within a network of texts that consecutively support and displace each other in an intertextual whole. Accordingly, the Holy Book is above all a discourse that the general theory of the text recognizes as a link in a chain of communication. Paul Ricoeur, in compiling her hermeneutic arc, by emphasizing the stage of critical explanation (literary criticism), enables the transition from the initial superficial and biased interpretation to a deep reading that stands against the confrontation with objectivity. In this article, taking into account Ricoeur's views, we examine the concepts of “revelation and testimony” in Goran's holy texts; then by analyzing the poetry and discourse of “Nowruz Sorani” in this context, we try to demonstrate the objective pattern of these concepts in the sacred texts of Goran (Yarsan/Ahl-e-Haq). This suspension causes the revelation to be comprehended according to the unique features of discourses and, at the same time, through their mutual relationships. Paul Ricoeur's hermeneutic phenomenology, emphasizing the stage of critical explanation, enables the Holy Book to move away from the culturally dependent mental interpretations as well as fundamentalist interpretations and continues to be a point of reference and utilization in today's modern world.

With the development of the language-based learning approach, language pedagogy takes more advantage of Child and Adolescent literature in teaching to non-native speakers. Besides, language plans were driven to adopt certain expected features; such as modern grammatical and morphological structures, expressing tangible meanings and events of everyday life, being pleasant, equipping learners with eloquence methods, and applying general and universal language pedagogy issues. Since literary texts have various levels and types, language education policymakers need to consider them in designating language plans. With survey methods, this paper illustrates the significance role of Child and Adolescent literature in teaching Persian to non-Persian learners. To achieve this goal, the authors created a questionnaire with eight literary genres in Child and Adolescent literature at three levels of language proficiency. The questionnaire was sent non-randomly to 94 Iranian teachers, experts in teaching Persian to non-Persian speakers and acquaintance with Persian literature. The collected data was analyzed using SPSS 22, calculating one-way Chi-square, applying Friedman and Mann-Whitney statistical test. Data analysis reveals that the relevant indices for beginner levels are either minor or insignificant. However, in the intermediate and advanced levels children’s tales and stories, along with adolescent poetry, are more emphasized.

Research Problem:

 At present, the treasure of our traditional arts is being forgotten. Unfortunately, Iranian traditional architecture, as a repository of immortal and influential memories on our Cultural structure, social innate values and beliefs, is no exception. In such circumstances, it is necessary to address the issue of psyche and mental function and explore its role in the permanence of art. It is obvious that the manifestation of the psyche in art and other original human creations happens through symbols. Among the versified symbols, in the human sciences and art, archetypal allegories are attributed to the modern critical literature and Swiss psychologist- and the founder of psychoanalytical method- Carl Gustav Jung. Jung believed that some parts of architecture are the result of projecting the inner state of the architect. However, the expression of Jung archetypes is limitless, a number of them, such as Persona and Shadows, play a key and crucial role in regulating the human psychological personality. Since Carl Gustav Jung and many other phenomenologists -such as Gaston Bachelard- have emphasized the correlation between psyche and architecture, and its followed by "house", the present study seeks to discovers and interprets the essence of these archetypes in the context of architecture of the traditional houses of the central plateau of Iran, during the Qajar era, by explaining and descripting the concepts of Persona and Shadow archetypes.This article aims to inspect the relationship between the traditional house of the central plateau of  Iran, during the Qajar era, and the archetypes of Persona and Shadow in the discourse between architecture and psychoanalysis.

Research Questions:

 which archetypal themes of Persona and shadow are found in the architectural components of the traditional houses of the central plateau of Iran during the Qajar era?

The current research is a mixed research method with a predominance of qualitative paradigm and phenomenological attitude. The qualitative content analysis is applied in combination with inductive and deductive approach. In order to confirm the research findings, quantitative method and Cronbach's alpha coefficient and one-sample T-test are used.

The results show that there are common implications in recognizing Persona and exterior elements (including walls, materials, Badgir, entrance) and Shadow and internal elements (including the central courtyard and its belonging components as surrounding walls, corridor, the cellar and the basement) in the traditional houses in the central plateau of Iran, during the Qajar era. In addition, a number of common grounds such as communication with society, pseud individuality, protection, secrecy, impenetrability, homogeneity with the outside, the outer side ,and immutability have been found between Persona and architectural components of the aforementioned traditional houses. In the same way, the concepts such being inward, concealment, being two-sided (positive and negative coexistence), and contradiction to the outer side correspond to the Shadow.

The concept of nature, despite its simple, clear and comprehensible appearance, is a mysterious and complicated concept and has traveled a long and winding path throughout history until today. "Nature (physis) in Greek culture is designed and understood in relation to Logos, Eros, Cosmos, Chaos, Tragedy, Mimesis, Poiesis, Techne, Praxis, Dialectic and Paideia. Various fields of studies of mythology, history, culture, society, economy and politics, philosophy, art and literature, and many sciences, according to their perceptions of nature; They plan and formulate their affairs and phenomena and how they face each other.The representation of nature in all fields of human knowledge has always been based on conceptual and metaphorical dual oppositions about nature: transcendence /immanent, dynamic /static, mechanical /organic,theological /materialistic, deterministic /occasionalistic and animate /inanimate. Considering the opinions of German, French, English and American philosophers and thinkers in the last decades of the 18th century and throughout the 19th century, it can be safely said that the most obvious and complex view of nature was formed in the great flow of romanticism. The concept of nature in the school of romanticism is a multi-layered and deep concept. Reducing the movement, rather the great revolution of romanticism to a literary and artistic school, on the one hand and highlighting characteristics such as reaction, opposition to rationalism, enlightenment and civilization, praise of melancholy and suffering and disease; On the other hand, it has caused the suppression of valuable aspects of romanticism, which are now showing themselves in the process of "the return of the repressed" - according to Ernesto Laclau-.Our approach in this research is philosophical and political. Our attempt was to bring these two types of encounters together in the fundamental concept of nature, that is, in addition to the aesthetic aspects of nature, we intend to indicate the philosophical foundations and political contexts of the focalization of nature and its relation to other concepts of romanticism including individuality, subjectivity and anti-capitalism orientation. The results of the research show that romanticism has intelligently attracted various parts of the opinions of philosophers and thinkers, which it saw as compatible with its essence and orientation, and with the idea of "romanticizing the world" and "understanding the world as a work of art"  was looking for solutions to problems that covered all philosophical, epistemological, ethical, aesthetic and political fields.

Continental Philosophy, through dialogues with German Idealism and Romanticism, and in accordance with Subjectivism, Criticism, Traditionalism, Historicism, and Anti-authoritarianism, has influenced many literary theories, especially phenomenology and hermeneutics. Although continental and analytical philosophies have influenced other literary theories, the present article contends that in the conflict between the ‘continental’ and ‘analytical’ approaches, continental philosophy is characterized by ‘taste’ and ‘literary’ insights as well as uncertainty, multiplicity of methods, and even antagonism. The method exhibits radical differences with natural sciences (Positivism), Existentialism, and subject orientation, and it can be regarded as a much more suitable medium for the development and application of reader-response theories. Therefore, in the present article, while enumerating the common features of continental literature and philosophy, we will show that the relation between philosophy and literary theory, often formed through continental approaches and reader-centered theories, are visibly compatible with this approach. We will also discuss that in addition to the political and academic origins that played a role in the emergence of schools such as Constance, numerous drawbacks in Enlightenment philosophy, including the failure of rationality, the undesirable consequences of Capitalism, the gradual disappearance of Christian values, have profoundly influenced the formation of reader-response theories.

Interdisciplinary studies and psychoanalytic criticism have recently opened up new horizons for researchers. The Thousand and One Nights has been evaluated in various ways so far, but what has been overlooked is the psychoanalytical dimension of the stories. The context of the “Story of King Shahryar and His Brother Shah Zaman” illustrates a problem unique to civilization, whose examination can provide the readers with insight into latent meanings. Although Freud, the father of psychoanalysis, used to read the works of poets and writers, including fantastic and suprarealist stories and claimed that he and those writers were both inspired by the same origin, albeit in two different ways (Shariat Kashani, 2014: 13), psychoanalytic criticism does not have the prominent place it deserves in contemporary literature, or is harshly criticized by those who do not support theorists such as Freud, Lacan, and others. The analytical power of psychoanalysis and its amenity to interpretation led us to decipher the core story of The Thousand and One Nights according to Lacan’s theories. Despite their difficulty, Lacan’s theories contain neither the misunderstandings around Freud’s concepts nor the sense of superiority one finds in Jung’s antirealist and mystical psychology. This paper deals with the origins of the story of Shahryar and his brother Shah Zaman from a Lacanian perspective.
 

From time immemorial and from the first periods of human growth and intellectual maturity; Man has always been in search of the foundations and resources of some sciences in various fields, especially in the field of humanities. And in the same process, it may have been in the idea of discovering the mysteries associated with the convergence of these sciences. Undoubtedly, the origins of most the humanities have commonalities, but in order to expand their scope, it seems that the sources of their formation and formation must be different. Although categories such as myth and mysticism have a seemingly different approach, but both are prominent manifestations of Iranian identity, which in many positions, especially in terms of symbolic language, interpretability, narrative, artistic approach, proximity to religious texts. They have convergence and alignment, and this sharing and convergence shows more in the field of poetry and literature. Therefore, many poets, including Hafez, have not been unaware of this point. The intellectual and epistemological sources of the possessors of wisdom and thought are not so fundamentally different, and it is not surprising that one rises in mysticism and another in philosophy and another in epistemological and mythological concepts.

 In the post-Islamic centuries, especially after the Mongol invasion, a form of secular worship called Sufism and mysticism emerged, which affected other aspects of Iranian culture, including literature. Mysticism includes certain stages and degrees which the seeker of the path of truth must go through. Many writers, including Rumi, Sanai, Jami, and Attar, have devoted their literary works to recounting these stages and degrees. In the meantime, Attar, as the pioneer of mystical literature, was followed by many other poets and writers. The tradition of seclusion and the corner of monasteries was a refuge that many such people sought and this gradually led to the creation of mystical literature. Attar, as one of the most important poets and scholars in the field of mysticism, in Mantiq al-Tair, which reflects the essence of his mystical thought, has had a special concern for the stages and houses of conduct which we have undertaken to examine in this article.

This paper explores the resisting manner of minor, postcolonial writers against Christianity. Throughout the history, Christianity as an ideological state apparatus, has been attempting to solidify and reproduce dominant colonial discourses in order to instill obedience and create submissive subjects in the colonies. With the appearance of postcolonial era and the subsequent minority discourse, Christian metanarrative gradually lost its “validity” and witnessed an increasing “incredulity” towards its benevolent posture. Writers of minor literature / discourse produced new significations for Christianity. They tried to separate the colonial Christianity from Logos and consequently degenerate it from an emancipatory metanarrative into a political metanarrative through creating deconstructive signifieds for Christianity. The present paper reads minority discourse on Christianity in the light of Lyotardian-Derridian approach and discusses the diverse resisting reactions against it and explores the alternative discourses which appear in the forms of resorting to other metanarratives, coming back to Christianity, and restoring native rites and religions.

The archetype in the collective human psyche motivates the performance of various actions in his spiritual mind, and more importantly, the present article seeks to find the connection between psychoanalysis and architecture, as the art is essence of human mind and psyche. Carl Gustav Jung, the inventor of the theory of analytical psychology and the developer of the theory of archetypes, considers architecture as the human psyche. He believes that all man-made phenomena have already imagined in the mind or psyche at first. The number of archetypes, as the main topic of this discussion, is a lot. This research focuses on the two archetypes of Anima and Animus;at first to find and collect the symbols of these archetypes in ethnic thoughts, rituals and beliefs and then to create their proper correspondences in the symbols of some of the most important components of traditional houses in the Central Plateau of Iran, including; Entrance complex, Central yard, porch, Hozkhane, room, Badgir, basement, Sardab and others. The present research has been carried out with the content analysis approach in the qualitative paradigm by inductive and deductive methods. The results show that there is a correspondence between the archetypal symbols of anima and animus and the spiritual themes embedded in the components of traditional houses. As the perfect human psyche has a two-dimensional nature, there is a balance between both feminine and masculine expressions in the whole supreme art of traditional house architecture.

Sociological analysis of sport has emphasized the gender strains governing this social phenomenon adequately. With this approach, "football fanaticism" for women in a situation where direct presence and watching are prohibited in the stadiums as a "social issue" needs to be analyzed in this paper. Objective Identifying the dominant gender hierarchy in the discourse of football fanaticism in Iran and, in a sense, identifying, describing, understanding and interpreting the discourses that exist in relation to the issue of "women's advocacy of football". In terms of the nature of the research, this is a qualitative research based on text analysis. The analytical framework governing the research data in this article is the theory of discourse analysis by Laclau and Mouff. Under this framework, data from interviews, reports, opinions and, in general, any text related to the subject of research using the non-probabilistic sampling method and the theoretical sampling strategy being purposeful was analyzed from texts related to women's support for football and the presence of women at the stadiums. The Unit of Analysis was "Discourse" and its observation was the "Text". Selected texts were from website Bartarinha, Asre Iran, Puyesh, Khabar Online, Parsineh, Tabnak, Hamseda, Cup, The Instagram page of Taraneh Alidousti and Hanieh (one of the female supporters who came to the stadium). The results of the research led to three levels of identification of religious-political, international and discourses available in the civil domain.

Children''s tales are generally simple and understandable in form and narrative but rich and full of emotional-cognitive aspects and interpretive potential in the deep-structure. Though، such stories communicate easily (through form، narrative and language) with the reader، they contain a widespread network of concepts، models and cognitive schemas hidden within their complex structure. The indirect language of tales addresses the unconscious of children and prepares them to deal with the real and possible worlds by identifying and changing the negative cognitive or maladaptive schemas in order to replace them with positive and therapeutic ones. Effects of stories on children''s growth are highly complex due to the use of metaphors، schemas and preparation of growth processes. Storytelling indirectly makes children aware of obstacles and contradictions as well as their own talents and capabilities thus making them able to think and search. Schema is of high importance in interdisciplinary studies and cognitive sciences. Schemas are a type of organized experience and classified knowledge that create our cognitive framework as a set of thoughts، imaginations، feelings and values. Schema therapy believes that negative thoughts and behavior patterns are associated with adverse childhood experiences. If these patterns، maladaptive schemas، are not well understood confronting them is useless. In this paper some famous children''s tales are analyzed based on schema theory and two basic solutions، changing negative and maladaptive schemas، and positive and therapist interpretations، are discussed.

Wonder spell is one of the novel poems by Abdol Ghader Bidel-eDehlavi (1054 – 1133 Hegira). Bidel in his poem, in a unique way and using allegorical-mystery format, tries to reveal the secret of human wonder spell as a general essence so that by revealing this wonderful spell, he can reach the hidden treasure of God.
Bidel, in a unique and novel manner, in a fantasy movie style and macroscopic view, tries to amplify the universal existence of human being and attracts the reader in his spiritual voyage, which is a trip of a human as a reduplicate of great world. In this technique, he tries to move from small parts toward the bigger sectors and then from multiplicity towards the unity and away from discrepancies in order to show that “if we understand ourselves thoroughly, then we will be able to understand God”. Bidel shows in this allegorical story that the whole universe with all of its complicated details is reflected mirror wise in humans in a form of a delicate miniature.
We have tried to elaborate and describe the allegory of Bidel’s poems with the help of researching and comparing the philosophy and spiritual ideas from Hindu and Islamic points of view with elaborating the specific words of spell, deception, wonder, and Maya.

Walter Benjamin, although is known for being related to Frankfurt School, is a single and unique figure, both in his principles of thinking and in confrontation with Marxism. His contemplations on language, translation, history, and the related fields, have greatly influenced the philosophical, artistic and literary trends of the time. In contrast to the ideas of those who see no coherence in his works, the essential involvement of Benjamin has been the determination of “lack”, “distance”, and “disorientation” in order to achieve redemption and salvation. Two important themes engaging his mind were “philosophy of language” and “philosophy of history”. The former gave way to a theory of translation as well as concerning the concept of meaning, allegory, literary criticism, tragedy, story and novel, which acted as a background to criticizing historicism and positivism and taking distance from the conventional linguistics and semiotics. This article is concerned with language and translation as his two focal obsessions, and their effect on literary domain.

“Physiognomy”, due to its concern with various categories, domains, ideologies and discourses, enters into different conceptual networks. Considering its correlated terms and functions, one comes to two distinctive areas, namely secular-experimental discourse, and mystical discourse. This article, after describing the lexical meaning of “Physiognomy”, explains the sphere of the two mentioned discourses and their conceptual correlates. In fact, it firstly discusses the works in these areas, and secondly studies Mowlavi’s ideas following “Physiognomy Traddition”. This is a key exemplum in understanding the mysticism of Mathnavi which determines the “radiative-reflective” nature of Physiognomy, the insight of mystics originating from their existential-intuitive experience, and its relation to “Prescience”, “Divination” and “Thought reading (Telepathy)”, while distinguishing the mystical discourse from the secular discourse.

During the last 90 years, the high frequency of criticism of Farsi classic poetry in different fields of thought, cultural, literary, and so on, has made a kind of discourse, in the way that studying modern poets like Nima Yushij and Ahmad Shamloo, for example, we face with the “discourse of criticism of the classics”.Discourse is a set of statements on a given subject developing in a certain period of time. It gives rise to creation of its own terminology and enriches the language with required words on that field. In genealogy, the most important methodological approach of Michel Foucault’s in discourse analysis, most approaches and statements are deconstructed, analyzed and pathologized, going back to the origin of formation discourses and their promotion. This article aims at representing the backgrounds of formation and promotion of criticisms of Farsi classics, studying, categorizing, critical analysis and pathology of five well-known Iranian intellectuals in the 13th century (19th century). To do so, analytic – descriptive method has been used.According to the findings of the research, Iranian intellectuals have criticized old Farsi poetry with scientific positivistic scales; reducing literature to a social – political, scientific and materialistic function; taking positivistic view on language and stressing expressiveness of literary language for informing, education and publicity; and projecting criteria of experimental science and biology upon literature. They made their criticisms seem natural in the frameworks of such concepts like foregrounding, deviation from the norms, opposition, stereotyping, misidentification, and so on.