جستجوی مقالات مرتبط با کلیدواژه "حیوانات" در نشریات گروه "علوم انسانی"

The countinuity of animal life to human life is such that history of civilization and progress and civilization is not separate from their existence.inevery day life feasts and celebrations, war and battle, gaining victory, peace treaty friendship, equestrian hunting ,protection and guarding, decorative and symbolic applications, the presence of all kinds of animals can not be ignored . Naturally, this constant presence requires the enactment of laws and the enforcement of laws.in Shahnameh ,is exist from the rule of the Pishdadians to the Sassanids , in relation to animals , executive orders and instructions. There are many cases that indicate the existence of a law in this field. The king,s decree was in fact the enactment of the law. Attention to animal rights researched its peak with the compilation of Shahnameh. Amongthe ancients, Abolghasem Ferdowsi has dealt with this issue most of all. Many verses of the Shahnameh refe to the rights of animals. Among these rights, animals have the right to be safeand secure, to be reared and fed, and to call animals in a soft voice. This brief explores how animals are treated and the laws associated whit them. The research method is data review and analysis based on the contents of shahnameh.

The present study examines some Arabic Animal proverbs based on the Conceptual Blending Theory of Fauconnier and Turner (2002) in the framework of cognitive semantics. Anderson's (2013) Cognitive Proverb Model claims that proverb meaning is the result of a number of conceptual blending through which base meaning and then situational and performance meanings are constructed. Anderson's model can justify the presence of linguistic, cultural, social and situational elements in proverbs. In this research, six Arabic Animal proverbs have been selected and analyzed according to Anderson (2013) Model through a descriptive-analytic research method. The results show that the meanings of education, sermon, decree, etc. are the result of three blending processes. In the beginning, ANIMAL-HUMAN spaces are combined and through the metaphorical relationship of HUMAN AS ANIMAL, the first blended space, containing basic meaning is formed. This output is combined with the external situation space and makes the second blend involving situational meaning. Finally, the complete meaning of the proverb is created as an action in the relevant situations.

One of the artistic manifestations of imagination, which helps in deepening poetry is the literary device of symbolism. Symbols pull apart the superficial layers of the words, reflect their hidden meanings, and reveal their capacity in conveying mental images. In children’s poetry, symbolism carries out the same prominent role, but since the mental world of the audience and their understanding are limited, the symbols must be chosen as simple as possible. This paper aims to compare plant and animal symbols and their frequency in Persian and Kurdish children’s poetry. Findings show that the frequency of employing symbols in Kurdish children’s poetry is higher than in Persian. Animal symbols in the children’s poetry of both languages are more than plant symbols. Moreover, the most used symbolic animals in Persian children’s poems are birds, whereas in Kurdish are mammals.

From the beginning of creation, animals have always been a part of human life and have been mentioned many times in the Holy Quran as signs of divine power and greatness. On this occasion, man is not only the bird from kingdom in the cage of the body, but also a happy beginning to know how all creatures, including animals, were created, evolved and lived. Therefore, many rules have been enacted regarding the observance of animal rights, which are based on the three principles including basic health and function maintenance, natural life and emotional states. Here, cooperation and knowledgeable actions in animal communities are mentioned, as well as the broad aspects of animal rights from the perspective of Islamic jurisprudence, the constitution, research studies and global statements of international organizations and various countries. Animal rights cover a wide range from providing their basic needs for food, hygiene, health, freedom, comfort and reproduction to preventing mistreatment, harming, excessive exploitation, etc. The behaviors and conscious decisions of animals indicate the existence of their thoughts and consciousness. Animals have minds, the ability to suffer, sentience and emotions, emotions that can be hurt, so they need care, respect and fair treatment.

After humans, animals are one of the most important creatures whose rights have attracted the attention of human societies more than any other creatures. One of the issues that has been given special attention in the Holy Quran is the issue of animals, considering its diverse spectrums, including domestic and wild animals, birds, insects, aquatic animals, and reptiles from different perspectives, such as the way of creation, practical benefits, and miraculous aspects. (such as Saleh's donkey (pbuh) and the cow of Bani Israel) and evidences for resurrection (such as Uzir Nabi's donkey (pbuh) have been looked at. In a general division, animals are divided into three categories in Surah Noor Mubaraka: 1- Reptiles: ﴿Whoever walks on his belly ﴾(Noor/45); 2- bipedal animals: ﴿Whoever walks on legs ﴾(Noor/45); 3- Quadrupeds: ﴿Whoever walks on all fours ﴾﴾(Noor/45) and 4 - Another group of animals that joins this division are aquatic, such as fish and noon (whale). In the present research, we intend to investigate and analyze the linguistic and rhetorical aspects by mentioning some of the verses that contain the word "Anaam". Let's discuss the lexical and perhaps the epistemic manifestations of this word with many connotations and a wide content.

This survey has been done to illuminate and explain Sadra’s ontological viewpoint on the entity of the inborn and innate love in the existence of non-human animals using the analytic and descriptive method (library documentary). In the sight of Sadra, in the whole universe, from the lowest beings to the highest ones, love permeates through the entire world of existence. From Sadraii's wisdom viewpoint, animals are one of the creatures in the essence of existence that possesses their own perfect attributes. Animals have souls, the effects of which are life, perception, free choice, and love. Love is one of the hallmarks and perfections of existence in animals. Animals have an order for their existence, and they are attributed with perfection to the extent of their intensity and weakness. That is to say, all animals are not at the same level. Their perfection is also the same as their existence. There are life, perception, and love in animals, but depends on their proportion of existence. All animals are in love, but every animal having the highest share of its rank enjoys more love. Mullah Sadra's ontological principles in proving the existence and flow of love in animals are that the existence is “original”, “non-composite”, “equivocal” and “coextensive” with life, conception, and love, and “God, the Almighty, is the true Beloved of all beings including animals’ souls.” Evolutionally, animals can only move to the point where the humanity of human beings.

Undoubtedly, one of the main challenges of the world village in the third millennium is the destruction, pollution and destruction of the plant, animal and human environment that occurs by some people, so that this two-legged creature has marked the order of nature so much that It seems that there is no need for water, air, soil, plants and animals, and it should be noted that nature and the environment do not need the presence and help of humans to sustain life, while humans need nature at all times and certainly the desire of all animals. It is the extinction of the human race because it alone causes the extinction of all species of plants and animals, and has brought wildlife into the sixth stage (anthropocene), and animals are endangered in terms of extinction or survival in eight species. Extinct, vulnerable species, rare species, unspecified species, inadequate species, endangered species and endangered commercial species and need to help this unequal war with the help of the international judicial mechanism which is the establishment of the International Court of Animal Rights End it and let the planet not be devastated by wildlife.

Ecolinguistics is an interdisciplinary approach attracted the attention of many researchers in different fields. The environmental elements represented in everyday language, idioms and proverbs of different varieties. This article aims at investigating the ecological images in, idioms and proverbs of Varaki Variety. The data gathered from 8 informants (4 men and 4 women) between 38 to 80 years old. After gathering data, data transcribed, and then analyzed by ecolinguistic approach. Linguistic images include similie, metonymy, irony and proverbs. For revealing these images, animals and plants play important role. The characteristics of animals are more frequent than plants. The images of animals include animal appearance and behavior. Animal images include animals such as sheep, donkey, cow, calf, dog, goat, bear, hog, wolf, hen, ram, cat, camel and insects. Physical characteristics include fatness, thinness, weakness, ugliness and beauty. Behavioral characteristics include fast, slow, anger isolation, persistence, ignorance, and insidious ones.

Every possible existence in the system of divine creation requires two things: one, the agent who creates and the other, the goal to move towards it. Basically, the requirement of a causality system is nothing but this. Moving towards the goal, regardless of the type of beings, is an inherent feature of every possible existence. Based on the refusal of sequence in the circle of causes, this end eventually leads to an end that no longer has an end, and that goal is the duty of the obligatory existence. Animals are no exception to this rule because of their potential. According to the verses of the Qur'an and the hadiths of the Imams, this matter has been expressed in various ways. This return to the final end, which is interpreted as "resurrection", is divided into two species in the case of animals according to their nature. Either we encounter animals in the world that have imagination and memory, that their resurrection takes place independently, or animals that are only in the level of sense and do not rise above it, that they do not have an independent return, and that they return only to their Lord of types.

The resurrection of animals and corpses is one of the most important issues in the discussion of the resurrection. One group of commentators consider the resurrection of subhuman beings to be their destruction, and another group believe that their resurrection is only for punishment. In the meantime, Allameh Tabataba’i is one of the thinkers who has written in this field and his interpretive interpretation has explained and analyzed the resurrection of beings. The Quran defends and argues that all human beings, including animals, plants, and inanimate objects are resurrected, and the verses of the Quran specify the resurrection of all beings and creatures on the Day of Judgment and their return to God. And this arousal, in addition to being aware, also clarifies the type and level of their awareness. Because the references to the verses of the Quran and the quranic reasons indicate the awareness as well as the obligation of living things to the extent of their existence and power, which means they are accountable to the extent of their understanding and awareness that they are benefited. Gathering them on the Day of Judgment is not for destruction but for the record of their deeds because, in the ontology of the Quran, due to the task that is imposed on the beings of the universe in any form and size, they must be present and accountable on the Day of Resurrection.

On animal rights, various texts have been found in early legal texts. With the growth of world culture in recent centuries, more attention has been paid to animal rights. There has been much talk of animal rights in the West, the result of which is the Charter of Animal Rights and several post-World War I regional conventions In recent times, Muslim scientists have been working on animal rights affected by these global developments, but no significant research has been done. In this research, using library content method and content analysis method, this issue has been studied in two schools of Islam and the West. Comparing the Universal Charter of Animal Rights and the Conventions on Legal Law with the Qur'an and the Letter of Nahj al-Balagah and other Islamic Laws, In Islamic culture animal rights have been discussed for centuries befor the West. The provisions of the World Charter are incomplete in this respect and in some cases have become excessive. It should be noted that Islamic laws in this regard are comprehensive and comprehensive and in the religious literature observance of animal rights is considered a divine duty.

As a result of the excessive interest of the Safavid kings in animal hunting in the safavid era, it was of great importance that the customs, the organization and the rules of the court, bylines and tools, hunting days and its reflections were included in taste and religious artwork and jurisprudential rulings which created a culture of ethics and hunting practices. The current research with a descriptive-analytic approach and based on first order historical sources travelogues and manuscripts has turned to the views of environmental ethics and hunting, the biological and human consequences for the study of the safavid’s history and asks of the motivation and process of hunting in the safavid era and its risks to the environment and the extent of danger for different animal species of Iran. The findings of this essay indicate that safavid kings understood hunting in addition to a food source, as something that includes learning martial arts, entertainment ,fun and play, identity markers and legitimization and persuading a sense of pride and ambition albeit, with an anthropocentric ethical approach to hunting and the environment and taking into account the modeling of the safavid rulers and neglecting the moderation of hunting and its continuation and transfer as a heritage to subsequent periods, they created devastating consequences which caused human casualties, and environmental damage to species of animals.

Metaphor has been a central theme of cognitive linguistic since its inception. Mapping the main concept in conceptual metaphors and expressing the correspondence relationship between a set of mental and objective concepts. The use of animal metaphors in stories reflectual intelectual and existential presence of animals in the minds of authors, and this shows the inseparable role of metaphor in human life. The present study with descriptive- analytical method, tries to analyze the conceptual metaphorical mappings based on the name and behavior of animals in the works of Afghani and Ishiguro ( japenese author of English origin) based on cognitive linguistic theory. For this purpose, research data based on the cognitive semantics approach in the framework of Lakoff and Johnson theoretical views with 36 metaphorical mapping of animals were extracted from the works of two authors ( 20 case of Afghani and 16 case of Ishiguro). Their differences and similarities in the areas of target and mapping names were investigated. The resuls of this study show the similarities between them and the difference is less. The purpose of this study is to investigate the metaphors in which the name or behavior of animals as a source domain is used and the characteristics of each animal are analyzed. Findings showed that the field of source of animals has been used by two Iranian and English authors with different cultures to describe the characteristics of individuals for negative traits and moral vices, which indicate the same reflection of speakers on the characteristics and temperament of the animals around them.

The Qur'anic parables are the greatest and the most glorious of the Quranic sciences. Characteristics of animal symbols in Qur'anic parables are as follows: 1. In terms of content, the symbols are real, not mythical and superstitious 2. In terms of style, they are based on similes 3. From a literary and artistic standpoint, images are vibrant, dynamic, and bereft of unnecessary innovation. 4. In terms of perception, they are comprehensible to all, with visualizations offered to facilitate the perception of abstract and carve meanings in the mind. 5. From a psychological perspective, they are well suited to the interest and psychological demands of modern human being. In this study, the symbols of eight animals are examined in two groups of animals and insects. The stories of animals accompanying prophets have been passed through different generations due to their educational role. Survival and immortality are characteristic of this kind of parables. In the study of animal symbols, some carry a positive connotation, and are therefore suitable for training and guidance. On the other hand, some bear a negative connotation, scorning and disparaging human actions such as disbelief and idolatry, among other things.