جستجوی مقالات مرتبط با کلیدواژه « تقابل » در نشریات گروه « ادبیات و زبان ها »

The concepts of Determinism and Free Will have always been among the most complex philosophical issues in global religious history, including within Iran. These ideas also hold a prominent role within Zoroastrianism. Given its ancient and diverse history, Zoroastrianism has been influenced by various religions and intellectual currents, leading to contrasting intellectual articulations. The intricate complexities of Determinism and Free Will, combined with the ambiguities of ancient Iranian religion, have given rise to meaningful concepts born from these ideological conflicts. One significant concept within Mazdyasna (Zoroastrianism) is that of Satisfaction (hūnsandī), which directly correlates with Determinism and Free Will. This research briefly reviews these concepts within Mazdyasna, focusing on hūnsandī and its surrounding intellectual currents as presented in Avestan and Pahlavi texts. Upon exploration, it appears that each distinct thought stream related to hūnsandī likely leans towards either Determinism or Free Will.

discovering meanings and representation is fruitful and accurate. Accordingly, the study of semantic relations is one of the main components of semantics in showing linguistic and semantic techniques, the theoretical basis of the present study in the study of Hafez's Divan has been considered as the body under study. In the present study, which uses a descriptive-analytical method, the aim was to explain and analyze how the semantic relations of words, their frequency and their effect on the coherence of the text and the circulation around the core. The result of this research shows that his poems are used to teach language to Persian language learners due to the high frequency of various semantic relations and the element of repetition at the lexical, phrase and sentence level, and this feature is seen in it. Also, the existence of semantic relations of words in the vertical axis of each sonnet indicates the textual coherence in the studied sonnets. According to the analysis of various semantic relationships, which is another feature of this study, the frequency of the polysemous component, which due to its inclusion in the literary industry, seemed to be more applicable, is lower than expected.

Proverbs is among the terms that researchers disagree on both defining and determining its examples, to the extent that some believe that it can never be defined. Due to these ambiguities, some have mixed it with other realms such as irony and allegorical metaphor. It seems that the researches in this field have not sought a systematic and well-founded framework for all kinds of parables. Researchers in linguistics and literature in the 20th century tried to extract general rules for both and present them under the title of "Grammar" considering the similarities of types and literary works, analyzing their structure, and defining different types in the form of a few simple forms. One of these forms is proverb the “grammar” of which can be obtained by analyzing its structure and extracting its components, and by putting them together. It seems that one of these basic components, which can be seen in different forms in proverbs, is opposition. In this research, while categorizing and criticizing the definitions of proverb, examining the types of oppositions in philosophy and semantics, about a thousand Persian and Chinese proverbs have been classified with a descriptive-analytical method. The result of the research shows that in every proverb we are dealing with some kind of opposition, but the frequency of opposition is different, so that types of connotational opposition and complementary opposition are the most frequent, and lexical opposition is placed in the next category, although we have proverbs that have several types of opposites. Also, in the current research, there was no example of the symmetrical opposition or gradable opposition.

The concept of "I" or "self" in contrast with another, in addition to formulating differences, distinctions or contrasts, deals with a deeper issue, namely the discovery of individual and social identity, which in contemporary literature and due to the proximity of literary works to society and social aspects, has a bolder effect. "I and the other" in the macro dimension is organized by the dual opposition of good and evil, and in the next layers, national, religious, ideological, etc. distinctions continue this duality. The meaning of the other is a person, group, race or class that is defined as an outsider by religion, religion, ideology, social class, political view and nationality. This research aims to find and analyze the effects of confrontation and interaction of "self and other" in the poems of Ahmad Shamloo by examining Shamloo"s poems based on Bakhtin"s theory.

The analytical model of this research is based on the descriptive-analytical model, which collected data and evidence from the example of Ahmad Shamloo"s poems with a library method, and then analyzed it based on Bakhtin"s theory of otherness.

In the past and based on the thinking and attitude that was influenced by the traditional teachings of ancient societies, people rarely heard the opposing voice, which caused a continuous confrontation between themselves and others, and this issue is reflected in ancient literary works and texts. In today"s modern world, this confrontation and monotony has given its place to findings such as interaction and polyphony, and parallel to this tremendous change in people"s thoughts and relationships, it has gradually been manifested in the writings and poems of contemporary authors. Among the contemporary poets and writers in our country who apparently benefited from the theory of this Russian thinker in his works and poems is Ahmad Shamloo.

Shamloo"s political activities and political attitude make him stand out and distinguish him from other contemporary poets, and of course, the similarity of the time when Shamloo lived in terms of the tyrannical and suffocating environment with Stalin"s dictatorship period in the Soviet Union during his lifetime and that both were political fighters. It is noteworthy. Shamloo is so immersed in his political life that he sees everything through the lens of politics, even love, and in fact he sees poetry as a tool to express political goals and serve the struggle. In a word, according to Shamloo, an "insider" is someone who has the same political views as him and fights for freedom, and "other" in his opinion is anyone who does not step on the path of freedom or is an obstacle to achieving freedom.

Pastoral tales, as one of the most important type of oral texts, have intra-textual and extra-textual features related to the situational context of the text. Kurdish pastoral are an arena of confrontation for binary opposition the interpretation of which, at both linguistic and narrative levels, will reveal aspects of structural and semantic structure of the text. The present study has tried to study binary oppositions in Kurdish pastoral tales at both narrative and linguistic levels from a semiotic approach. To this end, ideas from linguists and cultural semioticians as well as structuralists’ views in the field of narration have been employed. The results of the research show that, in Kurdish pastoral tales, the hero on quest challenges oppositions and negative semantemes in order to reach the valuable object and the desired world. In this procedure, the hero considered as a cognitive agent and the self belonging to a culture, interacts with the ecosystem of "other" and "another." The hero then achieves the desired result in a process of “removing alterity”  or ”fighting against the other” Eventually, by rejecting the alien world and the undesirable other, he returns to his culture and the world in which peace and balance is restored.

Post-colonial criticism is an interdisciplinary research that is a very practical and effective approach to examining and analyzing literary texts in order to understand the colonial strategies embedded in them. Nader Ebrahimi's novel "On the Blue and Red Paths" is one of the prominent works of contemporary Persian literature in which, while narrating the history of Iran during the Afshariyyah and Zandiyeh periods, the presence of colonists in the southern parts of Iran and its aftermath. The main purpose of this study is to investigate the postcolonial components and analyze the colonial feedbacks in this novel and to use descriptive-analytical method. The findings of the study suggest that the main structure of the novel is the contradiction between the West and the East or the colonialist and colonized and Nader Ebrahimi portrays the most important components of post-colonial literature in a critical and different way: such as European-centered and decentralized, colonized and colonialist, himself and others, the violence of the colonial system against indigenous violence, the dictatorship and the dictatorship of the West, colonialism, the Rift Between East and West, Civilization human rights inequality.

Examining and analyzing text contrasts to achieve the nature of the central concept in a work through dual contrast analysis is one of the methods of studying texts in the constructivist method. Claude Levi-Strauss is a constructivist linguist who believes in bipolar opposition or semantic opposition. Based on the confrontational attitude, many of the stories of Shahnameh are formed from dual confrontations; The main purpose of this article is to investigate the contrast between the two stories in the historical part of Shahnameh based on Strauss's constructivist theory.

In this article, the authors have emphasized the descriptiveanalytical method based on the method of document mining and library studies in three stories of the historical part of Shahnameh, namely the story of Bahram Gour, Khosrow Anoshirvan and Bahman.

The findings of this study show that in the historical part of Shahnameh, under the influence of its mythological part and also the concept of duality in mythology, we are still faced with the infrastructure of dual contrasts to historical events.

The findings of the study indicate that the confrontations in the historical part of Shahnameh such as the confrontation of justice and oppression, Iran and Iran, the battle between good and evil, the confrontation between father and son or confrontation with predatory and wild animals all serve as general confrontations. And in order to strengthen the fundamental reciprocal aspects of myth, that is, the idea of good and evil.

In this article, we have examined the contrasts in five selected stories from the historical part of Shahnameh (Bahram Gour, the reign of Khosrow Anoshirvan, Yazdgerd III, Ardeshir Babkan, Bahman) based on the contrast approach of Louis Strauss. The research method is library and based on document research and its type is analytical-descriptive. The study of confrontation in the studied stories shows that the element of confrontation in these stories is very prominent and bold, and in fact the plot of each of these historical stories is based on confrontation. The type of confrontation in these stories, due to their historical nature, is mainly the type of confrontation of human characters. There are other confrontations besides the confrontation between human characters in these stories, among which we can see the confrontation of ideologies, justice and oppression, moral virtues and vices, the confrontation of human traits such as warfare and courage with weakness and incapacity, racial and ethnic confrontation and things like that were mentioned.In general, although the selected stories are historical stories, the components of Levi-Strauss's approach and theory can be seen in them, and the motivation of these characters for confrontation is only the motivations mentioned in the books. It is not historical, but ideals and goals, as well as their personality type and psychological characteristics, have a direct impact on these confrontations.

opposition has always been debated in Shahname, the greatest Iranian epic work. Considering its mythological nature, most of the studies in this literary work have focused on the opposition of good and evil forces. This point of view is so frequent in the studies of Shahname that all the characters of the stories are presented as the symbols of good and evil forces. In this research, contradiction in Shahname is considered by a completely different angle.

our theoretical framework in the present article is critical discourse analysis. In critical approach, Identity is defined as the opposition of self-other relation. Based on this method, classification of self-other happens following the presence of oppositional discourses in the text.

by analyzing stories of Shaname in critical view, we found that tension and conflict (whether internal or external) in the flow of stories occur as the the result of oppositional discourses in the narration and these discourses provide the ground for the construction of “self-other” or “we-us” relation. Also, as the mythological texts are symbolic in nature, by critical look on the narratives, new undiscovered aspects have revealed which were hidden underneath the stories.

considering the stories in critical view, we reached at some micro discourses that all of them can be placed under one macro discourse and that is deconstruction discourse versus adherence to structure. This means, the political-social system of ancient Iran with its manifestation in Shahname, has always been dependent on the former traditions and structures and any kind of deconstruction leads to conflict. Heros have always been loyal to the former structures and any change in the system would not be tolerable by them.

Postcolonial critique examines the methods of imperialism's influence on literature by examining the relationship between the colonizer and the colonized, and has attracted the attention of thinkers in the field of cultural studies. The most important feature of this approach is the critique and change of colonial ideas, and postcolonial critics seek to end the one-sided reading of colonial discourse. One of the main pillars of postcolonial critique is Edward Saeed's book Orientalism, which deals with the state of colonialism and the colonial performance from a different perspective. Saeed believes that orientalists, instead of examining the real self of the East, present a reduced and fake image of it. Thus, in the form of an inverted Orientalism, he changes this erroneous modeling and introduces the East in a different way. Syrian novelist "Hanna Mine", has taken a political approach in most of his works and the main pivot of his works is the fight against colonialism and its consequences. He has written the novel "Al-Rabie wa Al-Kharif" in this direction. Mina in this multi-layered work, after describing the challenges of living in the west for eastern immigrants, especially in the cultural dimension, from the perspective of a colonized, rereads the relationship between him and the colonizer and challenges the colonial discourse. This study tries to investigate the contrasting components of postcolonial critique such as east and west, self and other, eastern man and western woman, and superior and inferior in the mentioned novel based on the viewpoints of Edward said, who is one of the most prominent theorists in this branch. The results of the work indicate the pivotal role of the gender component in Al-Rabie wa Al-Kharif and the efforts originated from Hanna mine's serious criticisms of western hegemony to reverse confrontation ideas in western orientalism

In Saussure's and Structural linguistics, the binary oppositions stem from the bipolarity of the logic of human mind and language and then are used in other sign systems. Thus, in sign systems, such as literary texts, oppositions are one of the most fundamental signs and patterns of analysis that provide the basis for understanding the subjective concepts. In this essay, the micro-textual oppositions in the Masnavi and the sonnets of Shams were extracted using binary oppositions with macro symbols and then were analyzed and compared. The findings showed that the binary oppositions in Masnavi, which were made by the macro symbols, are often within a logical and natural relationship with each other and share common themes. In most cases, macro symbols symbolize the divine and spiritual spirit, and in these meanings Rumi puts the spiritual world in contrast with the physical world. But in the sonnets, the animals in opposition with hawk are different. Also, norm-breaking and the abnormal relationship in opposing relations are both more frequent and more prominent in terms of frequency and diversity, and consequently natural and abnormal interactive images are more frequent and more diverse. The abnormalities mostly refer to the elimination of opposites and the unification of opposing poles or the displacement of positive and negative poles in different ways. There are examples of conflict and abnormalities in both texts with similar and common themes and in some cases the oppositions have been processed only in one of the two texts studied.

Fictional allegory in literary terminology refers to an extended narrative that has multiple layers of other esoteric meanings behind the apparent meaning, that Each of these layers of meaning needs to be discovered, studied and recognized. Anything that is considered the center of gravity in this way of decoding and plays a major role in discovering and interpreting the mysteries and hidden images in the anecdotes is the analysis of one of the important elements of storytelling, namely the characterization in these anecdotes. The use of symbolic confrontational characters is one of the important types of these characters that play a significant role in the allegorical anecdotes of Persian literature to induce secondary meanings that arise in the context of cultural, religious, social, historical, etc. Investigating and analyzing the symbolic role of confrontational allegorical characters in the form of three types of single, double and triple confrontation and discovering the hidden relationships of these characters with other narrative elements and matching them throughout the story with the main theme of the story can lead to the discovery of secondary meanings. And new anecdotes for the audience. The results of this division show the special functions of this type of contrast for specific topics that the authors have assigned each of these contrasts to specific topics related to that contrast. This article tries to analyze the confrontational characters in mystical and theological allegories with a (descriptive-analytical) method.

In this article, we have investigated the confrontations in five selected stories from the historical part of the Shahnameh (Bahman, Ardeshir Babakan, Bahram Gur, Anoushirvan, Yazdgerd Som) based on Louis Strauss' confrontation approach. The research method is library based and based on document research and its type. It is comparative and analytical. We intend to answer the question: has the category of confrontation appeared in the historical part of the Shahnameh or not? The investigation of confrontation in the stories under review shows that in the historical part of the Shahnameh, the element of confrontation is very prominent and bold. The type of confrontations in these stories, due to their historical nature, is mainly the type of confrontation between human characters, and the motivations of the confrontation between the characters are often cases such as power struggles. , the desire to conquer the country, trying to establish justice and fighting against oppression, revenge, fighting against Anirani and other races, and things like that.Other confrontations besides the confrontation between human characters can be seen in these stories, among which one can see the confrontation of ideologies, justice and injustice, moral virtues and vices, the confrontation of time and the sky with man, the confrontation of man with nature, the confrontation of human qualities such as fighting and Courage with weakness and incapacity, racial and ethnic conflict and such things mentioned. In general, although the selected stories are historical stories, the components of Lévi-Strauss's approach and theory can be seen in them, and the motivation of these characters is not merely the motivations mentioned in the historical books, but ideals and goals as well as the type of confrontation. Their personality and psychological traits have also had a direct impact on these confrontations

The identity of reason and love and the issue of opposition, contradiction or alignment between the two is not limited to the present age, but has a long history that goes back to the life of mysticism and Sufism. There is a conflict between reason and love in most of the works of mystics. In appearance, reason is sacrificed at the foot of love, but with more thought, we can see that there is a harmony in their works. Imam Khomeini and Allameh Hassanzadeh Amoli are two prominent and knowledgeable personalities in religious Sciences who have entered the field of Persian literature. This research, which has been done in a comparative and "analytical-descriptive" method, it seeks to identify the mystical concepts of "intellect and love" in the poems of Imam Khomeini and Allameh. They express the characteristics of true love and they pay to the theory of reason and love and the opposition between the two; They denounce the monstrosity intellect and praise the divine intellect; Among their poems, the diagram of true love for the Creator and perfect human beings, especially the Imams of the Infallibles (PBUH) is seen as the main axis of the poem. They know all their cognition through love which is divine; This true love is in opposition to reason and wisdom and is evident throughout their poetry collection and has a very high frequency

The common cultural similarities and contexts between Persian speakers and Kurdish speakers and their common and continuous historical experiences have led to the emergence of common cultural capitals. One of the most obvious types of these capitals is the common proverbs in these two languages. Accordingly, the authors in the present study have studied Persian and Kurdish proverbs from the dual perspective of good and evil. The research method is analytical-comparative and relies on library documents and resources. In this article, there are only examples that have equivalents in Kurdish or Persian and they are similar to each other. The results of this study show the importance of good and bad in Persian and Kurdish culture and the similarity of many common proverbs among the people of these two languages. According to this study, in the statistical population of the study, which is the total number of proverbs in the sources used, out of 52 pairs related to the duality of good and evil, only 14 were different in terms of language level and expression, and the rest were either exactly the same or They were similar. Also, the concepts of good and evil in both languages are considered as reprehensible or valuable. Most of the proverbs studied are primarily rooted in common Islamic and religious teachings, and secondly are rooted in the original traditions and beliefs of Kurdish-speakers and Persian-speakers.

Masnavi is one of the deepest works that has been constantly criticized, analyzed and evaluated from various angles. One of the distinctive and unique features of this masterpiece of Persian mysticism literature is the confrontational structure and the way of using this contrast in the syntactic structure of Masnavi sentences. Since the syntactic model of Masnavi in ​​the structure of reciprocal words in terms of semantic function of mystical concepts such as transcendence and superiority (command / soul of soul) versus (I / body / body), this article deals with the confrontational attitude of the structure of Masnavi sentences and its role and application in output. It deals with the meanings from the material position to the realm and the transcendence of the earthly "I" to the command in Rumi"s intellectual system and analyzes Rumi"s sentence processing by referring to the approaches of constructivist stylistics and semiotics based on text analysis in the form of structural and fundamental contrasts.

The present study was conducted with a descriptive-analytical approach.

In Rumi"s intellectual construction, all phenomena and events, including the syntactic structure of sentences, have been considered from different directions in the direction of the confrontation of body and soul or the world and the hereafter, and from the point of view of semantic and value burden of this confrontation.

By examining this syntactic structure, it can be seen that Rumi has surprisingly used this method for a purpose other than aesthetics and rhetoric in order to pay attention to the semantic dimension of contrasts within the framework of the mystical model.

Human beings, regardless of their epistemic perspectives, consider themselves distinct from other elements of existence while having mutual interactions with different biological and sociological phenomena. Two of the most important topics in sociological sciences is the study of the existential capacity of humans and the study of their social interactions with the family, the homeland, and the world. These two subjects are often referred to as, respectively, individual self and social self. The study of Forough Farrokhzad's poetry can reveal various personal and social manifestations of her as an Iranian woman. This is because her poetry is mainly arisen from the subconscious and is associated with social realism and symbolism. The present study shows that an individual self has always been present—albeit with a declining course—in all periods of Forough's life and poetry. Moreover, the study clarifies how individual self and social self confront with each other and how a perfectionist and reformist social self eventually dominates. In connection to this issue, it will be shown that the expression of dissatisfaction with what is happening in human society is one of the prominent features of Forough's poetry.

The paradox in literature is one of the most widely used measures to create space, meanings, as well as the creation of the imagination. The history of Persian poetry shows that not only the literary elements or arrangements have evolved throughout history, but they have also become more complex. Although in the Iraqi style, perhaps no poet as much as Hafiz in his set of sonnets has embraced paradoxical compositions. However, the two semantic and hybrid types of paradox in Hafiz's poetry not only serve as an instrumental or literary industry but also structurally form the inferior space between the two human-divine talents of Hafiz's poetry subjects. What this means is that paradoxes, in addition to playing their role as aesthetic delusions, have a double application in the formation of a paradoxical space in general. The present paper attempts to study the paradoxical structures in Hafiz's sonnets by examining the paradoxical structures of how the paradoxical thing, apart from its intended nature, can function structurally in the creation of new spaces in poetry. The results of the discussion indicate that it is important to note that many similar industries also serve as a structure in the poetry of conflict. Considering that the structural study of paradoxes is separate from the study of paradoxes one by one, it can be a new approach to the relationship between linguistic-rhetorical and conceptual categories in Hafez's poetry. In this study, we see how paradoxes transcend their own status as an aesthetic element and, in proportion to each other, produce a system or structure in which the aspects of good and evil, heroes and anti-heroes, and Truth and falsehood are also opposed.

In the process of psychological development of any human subject and in order to his socialization, the mind has to learn the categorizations and classifications.Social subject learns to classify the objects, phenomena and concepts in the form of opposites and opposite pairs, and this categorization is one of the necessary conditions for entering the social life and world of signs. The necessity of these categorizations necessitates the acceptance of structural rules; in other words, human being shall first give structure to the world for concept making, and giving structure is not possible except in the form of contrary couples.This point is one of the main foundations of structuralism and other similar items in the field of language, mind and social issues.But, if we study the psyche in an original and pre-cultural state, the contradictions indicate the decrease and simplification, and only shows the direction of libido power in socialization current. In other words, the psychic force in its pre-cultural state is a homogenous, unique and united issue experiencing the dissension during the socialization current.This desire to return to the world of unity has appeared in the intuitive thinking and in the epistemological system of our Muslim mystics in the form of the ideas of existential unity. The image of this unified world, in which most of the main contradictions are united in their infrastructure, in the form of a language that is the essence of contrasts, has caused some mystical texts get the paradoxical property and some considerable facilities made therein. In this regard, Shams Tabrizi's articles are one of the most prominent texts.In the present paper, based on the mentioned psychoanalytic concepts, we have shown that in the infrastructure of Shams's thought, the existing contradictions at the level of conscious and social matter are discarded and Shams views them as naturally harmonic affairs in a new epistemological approach.

The fame and greatness of the Ashura event, with its wide and unique dimensions, caused it not to be far from the taste and intuition of mysticism. Among all different historical periods, the Qajar period has received less attention from scholars of mysticism and Sufism in Shiite ritual poetry (Ashura poetry). In this historical period, with the arrival of the manifestations of modernity in Iran, we face many changes in all dimensions and aspects of politics, economics, etc. but it was not easy to accept modern Western culture and civilization with its secularist characteristics in a society whose foundation was based on religious beliefs. Hence, Ashura poetry struggled with the manifestations of modernity in the contemporary world with a mystical approach. The reflection of this opposition can be well seen in Ganjinat Al-Asrar of Amman Samani. The present study has been done using a descriptive-analytical approach based on library data. It answers the question of how the confrontation between the tradition and the manifestations of Western modernity in the Qajar period and in the Ashura mystical poetry of this period has emerged. The results of the study indicate that in these poems, unity, love, and attention to the collective spirit in the uprising of Imam Hussein (AS) as the manifestation of the perfect man are in opposition to the manifestations of Western modernity.