جستجوی مقالات مرتبط با کلیدواژه "اندیشه های ایرانشهری" در نشریات گروه "ادبیات و زبان ها"

Iranians were the people who lived in the land of Great Iran in ancient times, in their social relations with each other and with the neighboring countries and with the people of the world of those days, they had wars, peaces and reconciliations, friendships and relationships. This behavior and their relationships and belief, which is history as the preserver and guardian of the documents of the past, has been preserved for the future generation. The ancient Iranians, for whom Ardeshir Sasanian used the word Iranshahri for the first time, had thoughts and ideas to express their opinions, beliefs in establishing relations with others, in the manner and ritual of governance and statecraft. Historians, poets and writers have been influenced by these ideas. Especially the poets of the 4th and 5th century were more influenced by it in their epic works, one of them is the famous Iranian poet Asadi Toosi. Asadi Tusi's Gershasp Nameh is the most important heroic and epic text after the Shahnameh. Although its subject is wars and heroic performances, it contains important and effective elements in the formation process of Iranshahri's ideas. Various topics and elements that have happened throughout history in the thoughts of ancient Iranians and the long-standing beliefs of Iranian citizens in their daily lives have a prominent appearance. The purpose of this research is to identify and analyze the intellectual foundations of Iranshahri as one of the coordinates in the intellectual level of this valuable work. Now this question is raised, what were Iranshahri's beliefs and thoughts in this book? And what has been reflected? In order to answer the questions in this research, which is analytical-descriptive and based on library studies, topics and elements such as "minorism, theology and religious orientation, Shah Armani, reconciliation and friendship, pact, oath, prophecy, catacombs, magic , fate and destiny" which was one of the main intellectual bases of Iranians and ancient Iranians, based on "Gershasp Name" and reference to "Shahnameh", "Bahman Nameh", "Barzonameh", "Faramarznameh", "Bano Ghassab Nameh" and "Detailed Court" has been examined and analyzed. By studying and examining Gershasep's epistles and epic poems in the Khorasani style, we can conclude that there are few parts of his poems that are not influenced by Iranshahri's ideas. Garshasp, the book of Esdi Toosi, travels, stories, wars, and performances, which are the result of the presence of Gershasp, the mythical warrior of Iran. Events have taken place in it, and there have been effective elements and phenomena, and beliefs that the people of Iran have fully believed in. In this work, the literary master has shown himself in the best way and these themes and elements in Asadi's book have been manifested as the second and best literary work of Khorasani style. And compared to the works of other epic poets of this style, it has been reflected in the best way.

In any of the functional texts of classical Persian literature such as ethico-political writings, there is a hidden and ideological voice that, despite the apparent difference between the tales and the diversity of their subjects, flows through all parts or stories of the texts. In Kalileh and Damneh, this voice, which is an outcome of the implied author’s position, emphasises, in an indirect but consistent way, a hierarchical connection in all social relationships. In the present article, the implied author’s position in Kalileh and Damneh is discussed according to two contexts constructing the text – i.e., the situational and verbal contexts. Of course, based on the historical roots of the formation and composition of the tales, Indian Caste ideologies and the Iranshahri political doctrine are assumed as the text’s situational-epistemological context, while for the introduction, categorization and analysis of the verbal context the pattern of spatial distribution in Nasrollah Monshi’s writing has been relied on. The study concludes that the pattern of spatial distribution expressed by in-text agents on different levels indicates the production and dissemination of a discourse of pre-determined order and its resulting demarcations in the shape of an award/punishment system, so much so that the reward of keeping order and observing the borderlines is survival and redemption, whereas transgressing these points leads to death or loss.

In this essay, Iranshahri’s thoughts such as ideal king, divine charisma, togetherness of religion and kingdom, justice, truth etc in kalileh va Demneh are investigated. In Kalileh and Demneh, kingdom is a divine gift and the king is at the center of the state affairs. Therefore, affection and kindness must be imprinted on his forehead, otherwise he would be a devilish creature who disturbs governing orders of the universe. He must metaphysically be supported in the circus of governmental affairs, and this is possible only by divine charisma. Such a king must be decorated with justice ornament, so that every body does his best in his own special class and approaches the salvation of soul. The king must also be decorated with accomplishments such as battle assistance and with virtues such as religion assistance. He must strengthen the social connection by “truth”. Basically, without truth life has no harmony because falsehood diverts life form its regular direction. But finally, with the dominance of divine forces over devilish ones, utopia, which is a secure place for releasing from disorder and injustice is proven to be true. Therefore, we conclude that Kalileh and Demneh has a contribution to the continuation of Iranshahri’s thoughts and also to the historical and cultural continuation of Iran in transition to the Islamic period.

We shouldn’t approach most Persian literary classics merely from a literary viewpoint; since they are, aside from literary and aesthetic aspects, full of reflections that cannot be revealed except by using exact theories and new methods. Eskandarnāmeh of Nezāmi is one of these works, its foundation being the ancient Irānshahri political thought. Thus, it is a national text, like Shāhnāmeh of Ferdowsi. Irānshahri’s political thoughts are, alongside Persian language, social mores, and Iranian-Islamic mysticism, and important components ofcontinuation of Iranian culture, from the ancient ages to some centuries after the entry of Islam into Iran. Thus, searching thethoughts in the Persian literary classics, including Eskandarnāmeh of Nezāmi, is an important contribution to recognizing the Iranian cultureand identity. Furthermore, Irānshahri’s political thoughts have the unique characteristics, which through some modifications, can be fruitful in the compilation of a new political theory in accordance with Iran's situation in the present world.