جستجوی مقالات مرتبط با کلیدواژه « آنیموس » در نشریات گروه « علوم انسانی »

One of the common features between myths and fairy tales is shapeshifting, which is manifested by changing the shape of fictional characters into non-human beings, such as animals, demons, plants, fairies, gods, etc. The marriage of a maiden with a nonhuman (mostly a snake) has many manifestations in Iranian fairy tales, and its traces can be traced in several narratives, such as "Sultan-e- Mar's play, Mirza Mast-o-khomar and Bibi Mehrnegar, Shah Khestekhumar, the story of Ah, Mehrinnegar and Sultan-e-mar" and many other oral narratives originating from different regions of Iran. In European literature, there are numerous “Div-o-Delbar” stories in which a maiden marries a nonhuman being. Human-animal marriage has a mythological background in European literature, but in Persian literature, it is not possible to consider a mythological background for this type of literature, because in Iranian myths, contrary to folk traditions, there is not much evidence of this type of marriage.

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In the writing of the first part of this article, we delve into the effects the aforementioned narratives have had on one another through the French approach of comparative literature; and in the second part, with an eye to the "psychoanalytic and archetypal" approaches, the discussed narratives are analyzed and their similarities and differences are explored. In psychoanalytic analysis, the theory and approaches of Freudian thinkers are the basis of work, and in archetypal analysis, the theory and approaches of Jungian thinkers.Considering the fact that there are different narrations of the aforementioned works, it is necessary to mention the sources and versions from which the narratives are taken. The works that are the basis of the analysis are:1- The story of "The girl who married a snake" from the Panchatantra attributed to Vishnu Sharma (see. Sharma, 1925: 177-179) and also the translation of this story from the book of Shirin and Delneshin Stories (Kalila and Demaneh): 27 short and informative stories from Panchatantra (see Kumar, 2013: 68-71).2- The mythological narrative of "Psyche and Cupid" from the book "Golden Ass" by Apuleius (cf. Apuleius, 1393: 171-122).3- The folk tale "Beauty and the Beast" taken from the book "Beauty and the Beast" (cf. Luprince De Beaumont, 2015).4- The folk tale of "Mirza Mast-o-khomar and Bibi Mehrnegar" which is taken from the book "the Encyclopedia of the legends of Iranian People" (cf. Darvishian and Khandan, 1399: 14/627-637) and has been analyzed among its Iranian counterparts.

The Transformation of a Narrative

The myth of Cupid and Psyche is a Roman story that was first mentioned in Lucius Apuleius' Golden Donkey, and due to the similarities between Roman and Greek gods, it entered Greek mythology in later periods. Although Friedrich Creuzer hypothesized that the myth of Cupid and Psyche is Iranian (Benson, 2020: 276) and Richard Reitzenstein also considered Iranian Gnostic origins for this story (Tommasi Moreschini, 2013: 126), but due to the fact that there is no evidence that shows this myth has been influenced by Iranian myths or stories, these hypotheses cannot be confirmed. One of the reasons given by these thinkers for the Iranian origins of the myth of Cupid and Psyche is that the Mithraic religion of Rome was taken from the Iranian Mithraic (Mehri) religion, and the narrative of Cupid andPsyche entered Roman mythology from the Mehri religion, and the other reason is that this narrative is based on the principles by which the school of Pythagoreanism (Pythagoreanism) was formed.Another hypothesis which cannot be relied on is that the myth of Cupid and Psyche is taken from the folk tale "The girl who married the snake" in Pancha Tantra (See: Bottigheimer, 1989: 5 & Zipes, 2013: 205-206) due to the fact that there is no document to prove that theRomans had access to the Pancha Tantra in the second century AD and the considerable differences between the narratives. Considering that Lucius Apuleius was one of the Romans who lived in Africa and was born in the city of Madaurus, which is located in today's Algeria, and the proximity of this land to Egypt and the possible knowledge of him and other residents of the city of Madaurus of Egyptian legends and myths , it can be said that the hypothesis of the influence of the myth of Cupid and Psyche is more stable than the myth of Isis and Osiris; Because in addition to the proximity of Egypt and Algeria and the great possibility of the people of Madaura being aware of Egyptian legends and myths, several other reasons can be considered to strengthen this hypothesis, which are: 1- The numerous similarities between the two mythological narratives, 2- Both of the narratives have dealt with the legends of gods and 3- sacred marriage in these myths.There is a story with a very similar narrative in the Indian Pancha Tantra, which, in comparison with the Roman myth, some Iranian narratives have many similarities to; this story is "A girl who married a snake." Considering the access of Iranians to Pancha Tantra and its entry into Persian literature, what can be more likely is to consider Iranian stories as ones influenced by the story of "The Girl Who Married a Snake" and European stories of human-animal marriage such as Beauty and the Beast and East of the Sun, West of the Moon as stories derived from the myth of Cupid and Psyche. It can also be said that there are mixed stories from Indian stories and Roman myths in Persian literature, which the influence of both narratives can be seen on them. Among them are the stories of "Mirza Mast-o-khomar and Bibi Mehrnegar" and "The Girl and the Jujubee Tree" in which traces of the Roman myth can be seen as well as the influence of the Indian story. Since the history of oral stories is not known, it is not possible to say in what period and how this combination took place.4) Psychological and archetypal analysis of human-animal marriage in the investigated traditionsIn the psychoanalytic approach to these narratives, they can be considered as an allegory of the initial fear of teenage girls in their first sexual encounter with men; It means that the narratives in which teenage girls see men as demons are considered to be symbolic, and in fact, they show the girl’s primary sexual anxiety in avoiding the loss of virginity imposed by the society and the environment. Moreover, in these narratives, we can see manifestations of Oedipus complex and Electra complex, which in the myth of "Cupid and Psyche" we witness its male type, that is, Oedipus complex, and in the two-folk tales, the Electra complex.

Through the archetypal lens, these stories can also be considered as an allegory of the journey of heroin and her desire for individuality. Another thing that is prominent in the archetypal approach to these narratives is the encounter with the archetypes of anima, animus and shadow, which has various manifestations. Furthermore, the confrontation between patriarchal, matriarchal and feminist attitudes is another archetypal situation that exists in these three narratives, which is accomplished by the dominance of the female hero(heroine).

The issue of gender connection and language and the language specific to each gender is known as linguistic behavior in the topics of grammar, terminology, meaning, and conceptualization.The interests and habits and intellectual, linguistic and verbal tendencies of both men and women show that the topic of female and male is important in the presence and extent of using vocabulary for each gender.The culture of the society has determined the language and the way of speaking and the choice of words for each gender.Part of the topic of female and male archetypes of anima and animus is revealed in the context of language, text and linguistic behaviors.This research will investigate the gender signs of feminine and masculine words in the anima and animus aspects of the text of the stories by the descriptive-analytical method and the library study tool. In order to understand the connection between linguistics and psychological criticism with the literary types of stories and novels, it is necessary to conduct comparative-analytical studies. In this research, the results have shown that the realistic style and the reflection of the society's culture and the spirit of the nation in the stories of Al-Ahmed and Daneshvar have caused the expression of anima and animus in the language of the characters to be less. These two authors do not show such unusual contradictions in the society of that period.The prominent elements and components of feminine and masculine words in the manifestations of anima and animus in the works of Jalal Al Ahmad and Simin Daneshvar are:Emotional, romantic and caressing words, abusive and harsh words and sentences in women's speech, color words, children's words, adjectives for women or men, words related to the roles of women and men in the family and society, language related to communicating with the opposite sex, words that specific to the appearance of women or men, interrogative words and formal, standard and popular words and Feminine and masculine words superior and inferior.

The psychological facts unquestionably support the dual dimensions of human sexuality. Yung, one of the great psychologists, believes in the existence of a male sense called the animous in the female entity and a female aspect called the anima inside the male. He considers these two archetypes, which are imprinted in the human collective unconscious, to be effective in the formation of human personality and behavior. Literature is considered to be a suitable scope and bed for the emergence of the collective unconscious and what it contains. Literary writers, like all human beings, in addition to the individual unconscious, are influenced by their collective unconscious in creating literary works. Abd al-Salam al-Ujayli, one of the great writers of Syria, who played a prominent role in the development of narrative literature in the Arab world, especially in Syria, is among these writers. Based on this, this article seeks to show the role of the the anima and animous of human existence in the formation of the characters of this author's novels. the results show that all the positive and negative forms of these archetypes can be found simultaneously in Ujayli's novels, but their negative aspects, which can be found in traits such as: prostitution, lust, seduction, betrayal, jealousy, surrender and tendency It is manifested in rebellion and disobedience, and it is more reflected in Ujayli's novels. Anima archetype has played a more colorful role in the formation of characters and the course of events in novels.

One of the influential poets in Persian literature is Forough Farrokhzad. Due to the dominance of his idealistic poetry in contrast to idealistic poetry, his poetry has shifted to a kind of democratic poetry. Careful analysis of his poems shows the metamorphosis and metamorphosis of his poems from a kind of taste hermeneutics to a kind of philosophical hermeneutics. The purpose of this study is to show the allegorical forms in Forough Farrokhzad's poems. This research has been done by descriptive-analytical method and by examining the revelation of allegorical aspects of animus in Forough Farrokhzad's poems.Based on this research, it is determined what are the examples of animus that Forough Farrokhzad has used in his poems and what effect each of them has had on the expression of his thoughts.The authors of this research have found allegorical images of animus in Forough Farrokhzad's poems in coherent places and in different forms such as myths, religious ceremonies, dreams and personal imaginations, etc.

This study does an archetypal reading of Ghesehaye Irani and examines the process of individuation and how things that form the process happen. The question is how in such a process the hero gets rejoining with anima and animus. Analyzing the content of the Ghesehaye Irani text, first we found the manifestation of archetypes, and then the two-stage nature of the process of individuation - which falls into two categories of Wisdom-driven and power-driven - became known. Findings show that there are complicated links between the hero’s ego, or the conscious part, and unconscious parts such as anima, animus, the wise old man, and the shadow. The shadow is of the same nature as the hero, and the unknown, repressed, and challenging part of the psyche. Things that happen in the process of individuation are based on challenges caused by the shadow for the hero. The tales with their bipartite and sometimes epizod structure go through two stages. In the first stage, the hero’s effort to join with anima or animus. This symbolizes socialization of the individual in the first half of life. In other stage of rejoining, the hero’s join to anima and animus runs up against problems, and to get rejoining with them, he has to have a decisive battle against the shadow. At this point, there are female and male narratives of the realization of individuality. In the female Wisdom-driven narrative, the hero triumphs over the shadow with the guidance and assistance of the wise old man, and gets rejoining with animus, often forgiving and accepting the shadow after he has defeated it. In the male power-driven narrative, the hero still has the guidance and assistance of the wise old man, yet, relying on his power in a head-to-head battle, overcomes the shadow and often kills or drives it away.

The mythical critique is a branch of literary criticism that is most influenced by Yong's analytical psychology school, and examines myths and ancient prototypes in the structure of the literary work. The main point of connecting these two domains is the scheme of the “collective unconscious memory” and then the “ancient prototypes” that can manifest themselves in myths. Ancient prototypes that form the structural basis of myths are the primitive patterns of human psyche. The most famous of these ancient prototypes are Anima and Animus, which are the element of the evolution of the unconscious psyche of men and women. In this paper, the novel of Kaleidar, written by Mahmoud Dolatabadi, is studied on the basis of the mythical and ancient prototypes critique views to examine how the ancient prototypes of Anima and Animus are observed based on the characteristics of these ancient prototypes in female heroes of the novel.The results indicate the ancient prototype of Anima is visible in the beloved, the mother, the seductive woman, the inspirational woman, the living woman, and the manifestation of Anima is obvious in a woman with a masculine thoughts motivated by her husband, mother and sister. Animus's prototype is also visible in masculine behavior and spirits in women of Kaleidar.

Jung, considers the subconscious mind of man to be the female and male cross-poles of Anima and Animus. Anima's archetype is half feminine in the male psyche and Animus is half masculine in the female psyche. These archetypes are influenced by the relationships and behaviors of the family, especially the parents, in the presence of each individual, and can change his personality under the circumstances of his community and life. The oneness and homogeneity of these archetypes will cause human development, and the domination of each of these cross-poles in the individual will make a series of traits and characters that can be studied from a psychological perspective. These images are unconsciously depicted in the works of artists. GhaemMaghami,as a contemporary lady poet, has also unconsciously expressed these archetypes in his poems in various ways (positively and negatively). the frequency of positive aspect of animus is higher than that of negative side In her poems,74.74% of findings presents positive aspects of animus and25.26% of findings indicates negative aspects of animus. The initial formation of these archetypes is positive when she is single, but after marriage and quitting her child because of the divorce , the negative presentations begin to realize.

In Ferdowsi’s Shahnameh,in heroic and mythical era, we face that girls propose boys or women propose men that is not compatible with today’s culture and customs, while this is the fact that formed from the period of heroic and beginning of the first government’s which formed on the cycle of farming and ranching and the needs of having developed lands. Heroes who had special power and strength in wars, could hold the honorable authority after kings or even better than kings; however, the daughter of outstanding people and princesses wishing to marry with heroes to have healthy and strong children who respect the family’s rank. The researchers of this study aimed to work on Anima and Animus that exists in women and men unconsciousness, and appeared as intrinsic and extrinsic motivation in consciousness by using psychological approach of Carl Gustav Jung, the well known western psychologist. It also aimed  to investigate the performances and consequences of forming Anima and animus as both positive and negative.This  investigation used a descriptive, analytical and comparative method. It demonstrated that the choosing of  a spouse in Shahnameh in the heroic era, was placed in the unconsciousness of story’s characters, and women can be the symbol of postitive and negative anima which is exists in the human psych and was influential in the destiny of kings and heroes.

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.

Carl Gustav Jung, the Swiss psychologist, is the founder of “analytical psychology.” He, unlike Freud, does not limit personality development to childhood, but believes that it occurs throughout man’s life span although the goals in the second phase of life differ from the ones in its first phase. From the goals in the second phase of life, obtaining individuality can be mentioned. In the present paper, using Jung’s analytical psychology, we perform an interdisciplinary reading of Chehel Salegy written by Nahid Tabatabaei in order to demonstrate that the protagonist achieves spiritual development and perfection and individuation in the course of the novel. She embarks on a journey to achieve individuation during which she moves from unconsciousness to consciousness and self-knowledge. Under the guidance of the Wise Old Man, she solves all her inner conflicts, while accepting all her hidden “shadows,” and being united with her animus, she finally ends the journey successfully. In this way, she achieves the complete knowledge of her own self, while also passing midlife crisis.

Mah Sharaf Khanom Kurdestani whose pen name was Mastureh(1805-1848 A.H), the forerunner of female historians in the world of Islam, was raised and educated among two educated and bureaucratic families Ghaderi and Vaziri. In 1828, she married Khosro Khan Ardalan, the ruler of Kurdestan(1824-1834 A.H). By death of Khosro Khan and incidence of political crisis in Kurdestan, Mastureh desided to criticize the agents of political crisis, i.e. Valiyeh Khanom and her children, by writing the history. Surprisingly, the vast majority of this text narrated by Mastureh is a manly narration in spite of the critic of her husband wife, Valiyeh Khanom. Therefore, the main issue of this article results to the effect of gender in Mastureh historiography. This article tries to discover the role of animus in personality of Mastureh and its role in her historiography by using teachings of CarlGustav Jung in searching the factors of animus – the man inside the woman.

Various intellectual schools have proposed different ways to study myths. Jung, one of the pioneers of psychology, discusses about the depths of collective unconsciousness and archetypes. Animus as the unconscious masculine side of a woman, and anima as the unconscious feminine side of a man, are two Jungian archetypes that help us to know unconsciousness. Also, according to Jungian thought, much of the unconscious is manifested through myths. The mythological narratives of different nations about the Moon are good platforms for the study of unconscious and archetypes. Based on Jungian concepts of animus and anima and archetypal relationships, in the present article, the common beliefs of the nations about the myth of Moon are reviewed and the dual nature of Moon and the union of opposite views about it are shown.

Carl Gustav Jung believes the unconscious soul of every human being to have consisted from two masculine and feminine poles named Anima and Animus respectively. The Anima archetype is the feminine half of every man's soul, and the animus archetype is the masculine half of every woman's soul, and the coordination and unity of these two halves of the soul results in a mental balance in human beings, and the domination of each of them over the other one, may result in some characteristics and mental features which are worthy of research in terms of social and cultural perspectives. The current article adopts a mythological approach to study the emergence of the Animus in the female characters of two Iranian plays by Bahram Beyzayi, named Parde-khane (The Inner side, 1993), and Nodbe (The Lament, 2006). In these two plays, Beyazyi portrays some female characters who have very active Animus feelings due to their specific social circumstances. The study of the origins and the social and cultural reflections of this active Animus in these women, reveals the mental effects got from the social and cultural structures of their community, as well as the close interactions of these two in the lives of these women.

Banogoshasb-Nameh a national epic poem is to imitate the Ferdowsi's Shahnameh that in describing the life and courage of the Rustam's girl, Banogoshasb come to order. This effect, the only epic in Persian literature is the centrality of the story rests on the orbit of a heroine. Most researchers who have studied this effect, His presence in the literature on how epic and heroic as he emphasized and sometimes warlike her to the server and control the effects left by the period of female mythological warrior goddesses linked and the psychological aspects of the champion women's actions have shown less interest. What is examined in these study mythical and psychological aspects of personality and heroic actions of the Banogoshasb in the epic poem in Banogoshasb-nameh. Research results indicate that while the signs of female servers and femininity seen in the effect, but these signs against the dominance of patriarchal culture, patriarchy replaces matriarchy has faded. In the second part of this article, the point of view of analytical psychology Jung is analyzed.

This study aims to throw light upon the experience of meeting with The Self in “The King and The Slave Girl” From Masnavi by Persian poet Jalal Al-Din Al-Rumi. This study tries to apply Carl Jung theory of Collective Unconscious. Jung was the first who discovered the presence of the collective unconsciousmind in addition to the individual unconscious mind. He believed that menhave the power of collective unconscious mind that belongs to the society andthe culture they live in. Archetypes constitute the structure of the collectiveunconscious. The most famous archetypes are Anima (The archetype of femalein man)، Animus. (The archetype of male in woman)، Shadow (The hateful partpersonality)، Wise Old Man (Archetypal image that embodies wisdom). According to these archetypes، we can say that The King in AL-Rumi storysymbolizes a Sufi who is traveling across an inner trip to obtain trueknowledge of himself. In his trip The Sufi pass through dark tunnel of soil.

The versified Banu Goshasp Nameh has its root in the collective unconsciousness of the Iranian nation. This work lends itself to the Jungian analytic psychological approach which is highly regarded in the literary criticism. The purpose of this research is to analyze anima and animus in the psyche of the characters of the verse. These two factors have great impact upon the creation of events and happenings in the story and provide ample grounds for conflicts among the story characters. One comes across the anima in Faramarz, Shideh, Tamartash, Banu Goshasp’s Indian suitors and Iranian heroes. Animus archetype is found in Banu Goshasp. These two archetypes have motivated the story characters to do different actions. This article aims to study the factors in creating the anima and animus based on the Jung theories.