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

Madness as a medical, social, literary, and philosophical issue has always been the focus of thinkers. Avicenna, as a philosopher-physician, investigated and analyzed this issue in two medical (physical) and philosophical (metaphysical) areas. In the framework of medical science, based on the mechanism of human temperament, he analyzes why madness occurs. However, temperamental disorders are the starting point of Avicenna’s philosophical explanation of melancholic illusions, and Avicenna’s innovation was sought in this field. Temperament disorder leads to a disorder in the functioning of the rūh-i bukhārī, and this leads to a disorder in the relationship between the rational soul (nafs-i nāteqah) and the body. Through this disorder, a disconnection is created between the mental forms of the madmen and reality, because the imaginative (mukhayyalah) faculty as the generator of imaginary forms, and the common sense (ḥiss al-mushtarak) as the home of tangible and imaginary forms due to the disconnection or weakening of their connection with the intellectual faculty, deprives the insane person of this possibility to separate the illusive forms from the real. The main problem that this research delves into is to explain the phenomenon of madness from Avicenna’s point of view with a descriptive-analytical approach, and it is an attempt to provide a detailed and comprehensive presentation of his point of view based on medical and philosophical foundations.

VThe importance of murder is understandable not only in terms of the amount of punishment provided for it, but also due to the determination of criminal liability in this type of crime which has been controversial. Therefore, it is possible to pay attention and impose punishment on the perpetrator of a crime if he has certain conditions and characteristics; This means that for the realization of criminal responsibility, the mere occurrence of material behavior is not enough; Rather, criminal behavior must be caused by a conventional, free and self-aware emotional state, and the issue becomes more controversial when the killer's motive for committing murder is to obtain pleasure and spiritual, physical and sexual satisfaction; If this acquisition of mental, physical and sexual pleasure leads to murder, along with harassment and violence, we will face a deviant criminal type that has another mental disorder, abuse or sadism; Serial killers, who usually kill their victims by torture and offend, can be considered as examples of sadistic killers, and in Iran, these kinds of murders are referred to as Sadistic Murder, which were no separate title in criminal law and In Iran, it can be considered under the rule of retribution, or else, it will be dealt with by the rules of punishment and atonement. Furthermore, it is noteworthy that one shall not ignore the pre-sadistic or metasadistic conditions or the conditions that expose people to become a sadist. Moreover, we shall underline the effects of metasadism in many crimes, including murder, factors such as heredity, individual and social failures, domestic violence in Childhood, social environment and such factors may lead a person to become sadistic. The study of the criminal type of such perpetrators who have criminal capacity and dangerous state will be of great help in the field of causes and treatment of this phenomenon; This requires that Other killers are annoying (sadistic killers) be studied from various dimensions so that we can formulate a disciplined system of criminal responsibility for them. A sadistic killer is neither mentally healthy nor without liability. The mental illness of a sadistic killer is mainly under the category of neurosis (neuros), in such a way that the person has full connection with external realities and his perception and will is in a situation that makes him responsible for his actions in terms of psychiatry and criminal law. If his/her illness reaches the level of psychosis and the person is cut off from the real world, the defense of madness can be applied. However, there are significant differences of opinion in the definition of insanity, the separation of total mental disorder from relative mental disorder, and the reference for the diagnosis of insanity. Historical research shows that the treatment of mental criminals by human societies has not been the same since the beginning of time and the reactions have changed according to the progress of human knowledge, but today in most countries of the world, regarding people with mental disorders, differential policy - Support is adopted. These legal protections for these people have caused some people to pretend to be crazy in order to get rid of the burden of criminal responsibility, so it is very important to determine the exact criteria in this matter. Iran's criminal law has had a protective approach towards these people from the beginning until now. In the latest legal developments in Iran's criminal law, Article 149 of the Islamic Penal Code approved in 1392 tried to resolve the flaws in Article 51 of the Islamic Penal Code approved in 1370, but the approach of this law towards people with relative mental disorders such as sadistic mental disorders is not clear. Certainly, mental disorders have a wide spectrum, some of which make a person irresponsible and some make a person relatively responsible. According to the criminal law of the Islamic Republic of Iran, a sadistic murderer has never been able to use the defense of her madness or mental illness and has been sentenced to the maximum legal punishment. In the present contribution, we consider whether the sadistic killer who committed the murder had any disorder or not and whether madness be invoked if a sadistic murderer is mentally disturbed? Sadism in murder is also examined from a medical and criminal law perspective.

In order to understand the lyric poetry in any language, one should be familiar with the different aspects of its most important concepts. Because despite the common meaning overlap in words such as love and beauty in the world’s lyric poetry, there are still special cultural and linguistic differences without which it’s impossible to properly understand a poetry. One of these concepts is madness and its various images and interpretations in Persian poetry. This article tries to use descriptive – analytical method to examine various aspects to show how a common word finds its way in to Language of lyrical poetry and gradually expands other concepts of the poetry tradition, it becomes permanent, and then due to its parallelism with intellectual currents in the context of history, culture and thought. It is possible not to present it as a discourse in lyrical poetry. The results of this study show how the concept of insanity travels the discours path and undergoes changes from the dictionary meaning with the passage of time and political situation, and it is promoted from the socially unpleasant meaning ti the concept of love and then in the context Mutazila and Ashari philosophical conflicts become a suitable term for anti – rationalism, and with the spreadof Sufi ideas, it becomes a valuale term. And it goes beyond the limit of a mere word and opens its place as a common discourse by expanding the semantic realm and become one of the basic discourses of Persian lyrical poetry

Animal is viewed in traditional literature as a tool and symbol that shows the human attitude. In the new perspective, however, especially in Deleuze's view, the animal is no longer a tool in hands of humans but humans must submit themselves to the animal and get close to animality. Considering the new concept, this study used the ideas of such thinkers as Deleuze and other related postmodernist thinkers to examine the characters and features of Suvashoun novel from the perspective of animality. The main themes that this study discussed are animality, childhood, madness, humanity. Regarding animality, we see Suvashoun a dialectic, where antithesis appears in Yusuf's humanity. Madness and prison are means used for liberating man from his subjectivity in prison. That is why Zari takes her vow to the madhouse and distributes it among the prisoners. Desire and body, childhood and femininity, Kelo’s personality and MakMahon's poetry, and Dr. Abdollah Khan's mysticism leaves no room for human humanity of Yusuf. He should be the contemporary Siavash, whose head is innocently cut off in the bowl of his mythical innocence. Such a Suvashoun not only ensures the liberty of his soul but accomplishes the animality of Zari.

After the spread of rationalism and rationality in the Renaissance, the importance of the concepts of poetry and poeticism in various literary works decreased day by day and any irrationality and "madness" was confined within the sanatoriums. Desperate for the results of western rationalism, modern writers tended to look at the semantic, subjective, and non-figurative aspects of poetry in fiction in order to both confront the prevailing wisdom and represent the outcry of "madness" in the form of modern fiction. From the point of view of modern theorists, "poetry" in its new definition was generally associated with an interest in abstraction and irrationality and the rejection of common standards in literature. In this article, we have tried to show the concept of "poetry" and its relation to "madness" through the stylistic components of modern stories in the novel "Shazdeh-Ehtejab". Findings show that in Golshiri's novel "Shazdeh Ehtejab", "poetry" through components such as anti-narrative, ambiguity, nonlinear timing, and attention to the metaphorical construction of sentences and elements such as "madness" and "death", takes the narrative out of the ordinary and in addition to making the text and atmosphere of the story poetic, it creates a meaningful and protesting relationship with the negation of rationalism and attention to "madness" in the modern era.

Biedl Dehlavi is one of the poets who distinguish himself among the poets of Indian style due to his special language and style. His poem is complex and mysterious, full of deep fantasy material and deep philosophical and mystical thoughts, and a special look at the world. In His poems, some words have a high frequency that is known as a motif and represents a kind of attitude toward the world. One of the high frequency words in Biedl’s poems is the abstract concept of "madness", which is a key word. In this paper, directional metaphors of "madness" are analyzed based on cognitive semantic theory and conceptual metaphor function. Biedl’s poetry is rich in complex concepts that can be described, and analyzed using the conceptual metaphor function in objectifying the abstract realms. This analytical and descriptive article, a collection of information from library method, inductive method of reasoning (except all) and qualitative data analysis and sometimes quantitative method, examines the abstract concept of "madness" in Biedl Dehlavi's sonnets based on metaphorical analysis Directions. Directional metaphors are expressed in Biedl’s poems with directional motions of rotation, up and down, inward and outward, the distance, the center of the antichrist, before and after this Java. However, in many passages, the madness is conceptualized as perplexity or occasional movement with the upward and downward motions of movement. The congruence of the metaphors used to conceptualize the metaphorical themes implies Biedl’s poetic power and his use of environmental experiences in expressing his mystical thoughts.

The concept of thinking is one of the important issues in epistemology that philosophers and epistemologists have expressed different views on the nature of thinking and how relates to the reason. In this paper, we reconstruct the concept of thinking from Derrida's point of view through his critique on Foucault's reading of Descartes' "Cogito" and how relates to education. According to Foucault, Descartes excludes madness from thought, while Derrida believes that in Cogito, madness is only one case of thought (within thought). In Derrida's reading, Cogito is a zero point in which reason and madness are intertwined. While Foucault interprets Descartes as saying; I think, therefore I'm not mad, Derrida understands him as saying; Whether I am mad or not, Cogito, sum. Derrida, on the other hand, acknowledges that thinking is a kind of writing. Thinking; or the writing itself is possible only due to the absences and impossible situations, and rationality is possible only due to the irrationality, that is, madness. Derrida's writing is also made possible by a double connection with the teacher, Foucault's teaching; the teacher first of all, educates the students by providing the appropriate knowledge and way of thinking, and then the students challenge the teacher to think for themselves and create their unique voice.

The present study examines Shakespeare’s King Lear according to the Lacanian Psychoanalysis specifically in the light of the Lacan’s four discourses concept. The main question concerns the madness of King Lear and the subsequent turmoil ravaging society after the dominant stability and order in the beginning. The study shows that when King Lear as the master signifier and the locus of identification for the barred subjects, is removed from the discourse, the truth of discourse is going to be revealed, the veil of fantasy is torn apart, and the king and society find themselves in madness. The researchers first present a lengthy introduction mainly discussing the history of psychoanalytic criticism and showing how dramatically it is changed after the radical psychoanalytic innovations made by Jacques Lacan. The next part is totally allocated to explaining the theory of the discourse of master and its constituent components such as the master signifier, the other, the object petit a and the truth.

Madness, insanity and stupidity before committing a crime will be reduced from the perspective of Iranian law according to the "personality and background of the offender". If we punish the insane, we will never achieve the objective goal of punishment or correction of the offender, which is why punishment and punishment are not useful. The main research question of the article is what is the effect of insanity, insanity and stupidity on the criminal liability of the offender from the perspective of Iranian law? . Madness, insanity and cowardice at the time of committing a crime are the complete abolition of the criminal responsibility of the offender and the criminal responsibility of the offender has no effect on the criminal responsibility of the offender; But the court has the power to reduce the punishment of the insane, the innocent and the idiot. The research method in this article is descriptive-analytical with a comparative approach and using the library and by taking notes.

An examination of Adunis' poems shows that the contrary opposites have a special status in his thinking; they play a crucial role in conveying the poet's new and favored concepts. One of the most important oppositions, which is found at high frequency in his poems, is the opposition of light and darkness. By using analytical-descriptive method, the present article attempts to evaluate two opposite and commonly used concepts of light and darkness in Adunis's poems based on mystical analysis. In this way, Adunis' special view about the nature and objects becomes clear, revealing aspects of the mystical thoughts in his poetry. The results show that concepts such as good and evil, inward and outward worlds, guidance and deviation are reflected in these two concepts. According to Adunis, one must abandon the intrinsic nature of them and unite darkness with light and reach a point where all opposing elements and multiples are united. To achieve this goal, the poet puts away material things and relies on a particular concept called "madness", and in this way, reveals the Truth and provides the knowledge of the ultimate nature of being.

Madness is one of the less discussed issues in the social and medical history of Muslim societies in the Islamic Middle Ages. Madness until two or three decades ago, it was mostly considered as a mental illness by medical history researchers. But with the introduction of new social approaches to medical phenomena, we are gradually seeing a stream of research that examines medical issues beyond the known boundaries of medical knowledge and in an interdisciplinary space that has produced some works. One of the few works that within this framework has extensively analyzed the history of madness in Islamic  societies is Majnun: The Madman in Medieval Islamic Society by Michael W. Dols. In this book, he has extensively explored the subject of insanity in three different medical, social-historical, and legal / religious perspectives, relying on a variety of sources. However, this work has some defects for a variety of reasons, including the author's partialist approach, overwhelming data on madness and being caught in the trap of a European-oriented Orientalist approach that in some cases has produced inappropriate generalizations.

Ibn Habib Neyshaboory in self' book –that it is classified as sufi literature- considers the kinds of madness. In this classification, never madness isn't conceived as illness and it isn't the contrast with rationality. A madman is a man who he chooses different style with public life and refuses formal normal. At a conclusion, a madman is representated as critic of society and politics. Madness is language of outcasts and isolated persons. Therefore, it is irony and overturne ethics-knowledge regime.Foucault, also, criticizes psychiatry' dividing practices that constitutes reason-madness polarity and denies a different ways of thinking. In view of Foucault, psychiatry is a apparatus for social control and rejaction of singular subjects. In this approach, Foucault's perpective becomes similar to Ibn Habib's.But, Foucault, against Ibn Habib, avoids romantic or essentialist interpretation about a innocent essence. Foucault considers refrence to pre-modern discourses as a regressive approach. He pays attention to madness concept because it make possible forms of informal politics: ways of practicing power down to up and pass out of dividing practices. It is beyond of good-bad or truth-false. But Ibn Habib, in sufi discourse, constitutes madness language as hegemonic discourse against philosophical discourse. This article make a comparison between Foucault and Ibn Habib and it transfers superficial similarity to discoursive difference.

Lunatics in penal rights system of Iran as a general rule, like penal rights systems of other countries, with the exception of Sweden, are free from penal responsibilities. General punishment rule No.1304 (corrected in 1352) was divided people mentally in two groups: people who were completely free from penal responsibility and people who have moderate mental and psychological diseases and have moderate responsibilities. However, Islamic punishment law enacted in 1370 by pointing out to the insanity and its ratings, has summarized all mental disorders and their impacts on the penal responsibility in act 51 of this law. Some people suffer from special mental diseases, without diagnosis of physician as insane. In addition, some of offenders were sane while commit a crime, but after that they suffer from madness. This has caused to more recognition of legal concept of madness legally from its concept in psychology. This writing tries to enrich interaction of legal and psychological concepts of madness at first and in continue it evaluates role of madness in penal responsibility, especially investigation of comparable modes with mental abnormalities from current point of view of Iran and England’s rules. it investigates that if accused people who claim for madness should prove his/her claim or public prosecutor should prove lack of madness.

Nietzsche mentions two central pillars for the genuine influential civilization of ancient Greece, i.e. , the Apollonian and the Dionysian principles. The first principle, using the logic of wisdom, has structured and formed all affairs and orders of the Greek's world, and thus contributed to the formation of the unique individuality of the Greek man. The second, relying upon passion, madness and ecstasy, has tried to reach beyond the systematized frames and limited individualities of the first principle and therefore has led to a more extensive and comprehensive individuality by means of passion and excitement. The growth and transcendence of the Greek man has taken a big step forward through the constant conflict and dialectic between these two contradictory elements. Meanwhile music and sculpture have functioned as the containers of these two elements, representing the Greek wisdom and madness. However, based on mythical, historical and cultural evidence, it must be said that the two mentioned contradictory principles did not originate in ancient Greece but ancient Iran. The present article is an attempt to shed light on the Iranian origin of the two principles by analyzing their main features. Next, their background in the ancient Iranian civilization is presented. Finally, their continuation into various Iranian cultural trends, especially the mighty trends of mysticism and Sufism, undergoes discussion.

Madness is word which is of relative validity and its present discourse still needs reformation. Thus، with a qualitative approach، while studying the notion of madness and its evolution throughout time، this research aims to investigate the temporal events influencing such notion. Looking at genealogical approach of Foucault and using qualitative content analysis method، this study reads the evolution of this concept in the works of Persian lasting poets like Ferdowsi، Nizami، Sa’di، Molavi and Hafiz، and tries to reform this discourse as much as possible. The results show that from Ferdowsi to Molavi the usage of such concept has been noteworthy but after him such attention decreased. Semantically، investigation of madness and its evolution as well as the study of changes in the features of Majnoon character show that، in all times، the poets have two positive and negative interpretations of madness (secular and divine madness) and it was the element of war which directed the vast attention of society to this notion and after the subsiding of war the ground for rationalization was provided. The exploration of Majnoon character shows that Hafiz’s Majnoon is the most egoist، Sa’di’s the smartest، Molavi’s the most happy and Nizami’s the most lover. Approving Foucault’s principle of exclusion، this study shows that the influence of temporal events on the changes of words cannot be ignored.

The French philosopher Michel Foucault (1926-1984) following Nietzsche, criticized the foundations of western metaphysical. He tried to explain different forms of ‘otherness’- alterity- referring to those who are marginalized and excluded from power positions, through disclosure and subversion of the canons and self-explanatory principles. Madness can be considered one of these forms of otherness as Foucault found it in modern era’s artistic works. Foucault considered Francis Goya’s paintings as leading us out of what the power structure decided. In this study, the relationship and interaction between Foucault’s ideas regarding artistic madness with Nietzsche’s Dionysian principle is analyzed; the interaction of these two views with each other and with the artistic madness depicted in Goya’s works is also studied. By giving evidence from Modern art particularly from Goya’s works, artistic madness form Foucault’s view is explained and considered as a form that make freedom possible out of the dominant power structures.

A long-time existing subject in Persian mysticism, which has formed innovative works, is wisdom and its contrast with mystical love and madness or the contrast of Aristotelian peripatetic school (philosophy and reasoning) with the platonic Eshragi school (mysticism and intuition). The wisdom which is confronted, and humiliated, by a mystic poet like Molana in his two eternal works, i.e. Masnavi and Shams Sonnets, is Greek wisdom which follows self and dream, acting as an obstacle in reaching the destination, and in Molana's words, “It is the incomplete love which denies love.” This does not refer to the complete wisdom, bearing the title of “wisdom of wisdom,” which has been admired and praised in religious verses and sayings and in the works of some mystics such as Molana. This paper, by referring to other mystical poems and texts, tries to examine the contrast between such wisdom and mystical love and madness.

Childrens, and especially girls, becoming mature enough to have penal responsibility is among the new problems into which enquiring jurisprudential investigations seems necessary because many children, especially girls, who have newly reached religious and sexual maturity age lack in the necessary intellectual growth for penal issues. The basic question is whether, from a jurisprudential viewpoint, such people are legally supported and are not responsible concerning penal issues such as civil affairs. The present paper, first, elaborates on the concept of "growth" and its relationship with madness and maturity and tries to prove that according to traditions growth is not merely limited to its civil conception and is generalizable to non-fiscal matters such as penal affairs. Then, the paper studies the foundations and proofs regarding the necessity of reaching maturity to have penal responsibility based on the Quran, traditions, and rational arguments, coming to the conclusion that the meanings of the words "roshd" [growth] and "ashadd" [severest] is relative, the claim being substantiated by proofs from the Quran and traditions. The rational proofs show that penal matters are much more crucial than fiscal matters, thus, growth is primarily a condition. To prove the claim, Primacy Analogy has been used, followed by an explanation of the conditions "kamal al-aghl" [perfect intellect] and "matooh" who do not have penal responsibility based on traditions. Therefore, reform in the age of penal responsibility is essential.