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

This article deals with the analysis of the elements that break the foundation from the point of view of Derrida and the analysis of these elements in the articles of Shams and tries to reconstruct the pluralism of meaning in damaging the metaphysical ideas presented in Western philosophy and reach new meanings from the text. Shams Tabrizi's articles have the capacity to achieve countless signs and symbols for multiple meanings with consecutive semantic suspensions. The authors of this article, with descriptive-analytical method based on Derrida's foundation-breaking approach, examine some of these concepts such as the negation of the definition of the unit of truth, the death of the author, the semiotics of post-structuralism, the dominant ideology of the text through the negation of contrasts, values, etc. have done. In Shams's articles, in the field of negation of the definition of the single truth, the truth is not considered an absolute and single thing, but it is placed in the field of interpretive debates and everyone has their own interpretation of it. Contrary to the views of Platonic logos, Shams introduces wisdom and rationalism as completely incomplete in the path of truth and sees it as a veil for the seeker. He does not contrast writing and speech or presence and absence, but beyond these two, he generally considers speech and presence as a veil.

First forged in the writings of French philosopher Jacque Derrida, deconstruction undermines the Platonic philosophy and dominant Western discourses to negate the metaphysics of presence, logocentrism, and binary oppositions. In this standpoint, although Derrida subverts such dichotomies as speech/writing, absence/presence, and truth/virtuality, he does not aim to privilege writing, presence, and virtuality above their oppositions; instead, he seeks to overcome the limitations of textual meaning to reach pluralism in interpretation. Shahriar Mandanipour’s Again Facing the River bears abundant metaphysical assumptions which the narrator endeavors to undermine in order to present galore signifiers and signs by constantly deferring meaning to provide the ground for new interpretations of the text. Based on a descriptive-analytic approach, this article attempts to investigate such concepts as the rejection of ultimate truth, death of the author, poststructuralist semiotics, the dominant ideology of the text by negating binaries and values, and so on.

To present a democratic reading of The Qur’an, Derrida introduces it as a book of hospitality and unconditional forgiveness. However, he considers The Prophet (PBUH) an exemption from this rule of hospitality. His reading of The Qur’an has not yet been examined by the scholars. The aim of this study is to investigate the reason for Derrida’s reading of The Qur'an and its separation from The Prophet (PBUH). In this descriptive-analytical- comparative method, the concepts considered by Derrida in the text of The Qur'an are examined and the epistemological status of The Prophet is analyzed on the base of the text itself. In this regard, "ontological" reading of the text of The Qur'an is used, which considers the text independent of the reader and writer. This reading is comparable to Derrida’s “deconstructive” reading since deconstruction emerged from ontological approach. This approach is similar to Allameh Tabatabai’s “Quran to Qur’an” approach which is suitable for Qur’anic studies. To avoid reducing the text of The holy Qur’an to a literary text the findings of the study in compared with the learned exegesis of Ayatollah Javadi Amuli. The findings of this study demonstrates that Derrida has ignored evidences in the text contradicting his reading, and as a result he has found the actions of The Prophet (PBUH) contrary to The Qur’an.

Deconstruction was first introduced in the thought of Jacques Derrida as a way of re-reading texts and questioning its presuppositions. This type of critique seeks to find new meanings by finding binary oppositions in the text and disrupting the superiority and domination of one side over the other, and on the other hand, by discovering gaps and discontinuities that have arisen in the text against the author's will, and discovering new meanings in later re-readings supported by in-text cues. The book of Ronaq al-Majalis is one of the works of Islamic Sufism which in this research, one of its anecdotes would be examined for finding some possible signifieds for the signifiers mentioned in the text and assigning them different meanings that are among dozens of possible meanings which the text might have.

As one of the achievements of modernity in culture, the novel has been able to be a suitable literary expression tool for the inhabitants of different cultures to represent the events around them in an imaginary space with metaphorical language. Ibrahim Nasrallah (Palestinian Author) won the 2018 Booker Prize for this novel: “Harb al-Kalb al-Taniyah” (The Second Dog war). This novel focuses on the human capacity for savagery. The strange events that take place in the novel are symbolic of the social changes that have taken place in recent centuries around the world, and provide us with an insight into the future of humanity. The novel uses the science fiction genre or magical realism to narrate its plot. The story line addresses the social anomalies and savagery of buying and selling human souls and the destruction of human and moral values, not only in the Arab world but also globally. In this paper, the novel is examined from the perspective of deconstructive critique using the descriptive-analytical method. Accordingly, after a preliminary presentation of the novel and constructivist theory, the conflicts within the novel are identified and analyzed.

The phenomenon of deconstruction emerged in the late sixties of the twentieth century from the point of view of structuralism. Associated with breach of the metaphysics of presence, deconstructing criticism was raised by Jacques Derrida, within which the verbal/parole aspects of the texts are violated. The purpose of this comprehensive outlook is to delve into the hidden meanings of the text and its metaphysical dimensions. Dimashq al-Ḥarāʼiq was written byZakaria Tamer, a well-known short story writer in the Arab world. This article deals with the collection of two short stories, "Mot al-Sha'r al-Asvad" and "vajh al-ghamar" by analyzing the text using the deconstruction approach. The research method is descriptive-analytic. After the text analysis, it emerges that the main contradictions in the stories are hope / despair, dignity / inferiority and captivity / freedom. By analyzing these contradictions and deconstructing them, it is concluded that the existence of contradictory inversion in the stories is due to the disapproval of the higher classes by the oppressed lower class, which is attributed to the lack of knowledge or the lack of power for confrontation.

Moniro Ravani Pour has surprised the reader via interacting between the outer (real) world with the inner world (story) in «The Gypsy by the fire »Novel. This essay has been attempted to survey Moniro Ravani Pour's «The Gypsy by the fire »Novel via anti-infrastructure critical point of view. Anti-infrastructure critique has been formed basis of Derrida's theory. Firstly it has been applied in philosophy then in literary criticism. Anti-infrastructure critique is based on bilateral confrontation and it has been discussed abut them to discover contradictions, eventually to reject accepted pre-assumptions.These searches lead to uncertainty of accepted believes that they already were certain. The confrontation in this novel is basis on the outer world (real world) with the inner world (story). Sometimes in the novel, the world outside and the inner world will appears eventually. According to antiinfrastructure Derrida's theory, bipolar inner/outer world mean together eventually.I seems that inner and outer world of novel become permeable To the extent that Distinction between them will be impossible. In this paper, the research methodology is a descriptive-analytic type , It is based on a study of the novel, its analysis and description that has been presented basis of a dramatic critique of Derrida.

There are discussable points Houshang Golshiri 's stories due to different approach to death and life. This essay has been attempted to survey" Shazdeh Ehtejab" Novel by Houshang Golshiri via anti-infrastructure critical point of view. Anti-infrastructure critique has been formed basis of Derrida's theory. Firstly it has been applied in philosophy then in literary criticism. Anti-infrastructure critique is based on bilateral confrontation and it has been discussed abut them to discover contradictions, eventually to reject accepted pre-assumptions. These searches lead to uncertainty of accepted believes that they already were certain. From Derridas point of view، there is not a constant and definite meaning to figure out the text، actually is just an expanding game of meaning that can be fixed and finalized and none is superior to the other. The confrontation in this novel is basis on Life and Death. Shazdeh leads to death with everything his related and Fakhroalnesa seeks life through her self-analysis. Eventually, according to anti-infrastructure Derrida's theory, these two pillars of death / life can be mean together.

The deconstruction reading of story due to the introspection, temporal context, and socio-cultural aspects reveals the structure of hidden, side meanings and non-textual public structures;because the author may underestimate, delete or change the meanings. The basis of deconstruction shows the same value meanings (absent and present) and their superiority over each other. In this descriptive-analytical study, the story of Zargrosi-e-Sayah (Babo al Saegh al Sayah) of Kelileh va Demneh is examined, I try to show the ability to create and shape this story in the form and structure of theose of Derida, in order to showin the written text, there is another meaning before and after this text that has been re-transformed by the text. Their findings show that the signs in the field of story construction and word formation in the story, allegory, ambiguity, quoting verses and narrations, sending proverbs, phrases, contradictory words and double opposites, functional and reactional differences in the work, hidden meanings ... such as religious attitude. They have two meanings, icons, etc., in the meanings and ideas of the author's marginal ideas, such as self-knowledge through other knowledge, the confrontation between the rich and the poor, special attention to meaning, respect for animals and suffering, all and all have changed Kelileh va Demneh into an open text.

Tales are the heritage of the public in literary, intellectual and cultural contexts that have a powerful and creative function. They can be considered the first and most valuable subjective and linguistic creations that are highly prominent in their depths. The narrators have also created stories of events, human concerns and dreams benefiting from artistic structure and multi-dimensional meaning as a permanent function. Yazd area has a special place in this regard. Hence, the diversity of research based on binary opposition and structural analysis in the field of storytelling have reduced the meaning of folk tales. The purpose of this research is to examine the perverse basis of the confrontational structure in Yazdi's popular stories. Research methodology in this paper is descriptive- documentary and analytical. In such an approach, it is clear that the binary opposition in the folk tales have the potential for reversal of meaning, and through the notion of deconstruction, the reproduction of other meanings which corresponds to the mind of the audience and the reading time would be possible.

The story of the twentieth century is one of aggression, disasters and destruction. Nowadays, authors have been faked and retold the old myths but also have been inspired from them, deformed and mixed with other myths and even created new myths. Also these deformations have occurred in the works of some Iranian novelists. Iranian novelist changes myths and ancient narratives. Writers of this article have been studied reasons of myth usage and its transformation in Persian novels with the use of content analyzing method. In accordance with findings of this research, the most important reasons of changes in structure and usage of myths in new Persian novels are criticizing the metaphysical values, battle with dominant political discourse, individualism and struggle with the mythic thoughts in the society. Authors of these novels have been tried to challenge some political and cultural beliefs of Iran contemporary society by the method of myths deformation.

After a brief introductory reference to the concept of deconstruction and proposing a summary of philosophical, linguistic and literary thoughts of Derrida, the deconstructive approach has been studied on the basis of his reading two western texts, and finally, one of the famous odes of Khāghāni called" Dar Moareze-ye sheikh al-shoyukh-e Baghdād"(About the opposition of Baghdad's great sheykh) has been deconstructed upon the Derrida's approach to show that a deep and deconstructed reading results in confusion and surprise of reader to understand the issue, to realize the meaning, and to know the poem's audience. Analyzing the contrasts, words, mode of expression, themes, intertextual relations and some literary industries, this kind of reading provides a meaning contrary to appearances or even to the intention of the poet.

Application of philosophical / literarytheorieshas been customary after a short period of time and a lot of studies on these theories have been published; becoming customary such studiescanhave several reasons such as theoretical victory of fans of the application of theory on the traditionalists.Although some of the innovation of these studies cannot be denied, ignoring the weaknesses and shortcomings of such studiesare not acceptable.The aim of the present article is to review and study application studies of deconstruction (one of the theories that have been of interest to researchers) to some of these shortcomings. Weaknesses and shortcomings of the studies of deconstruction (at least) can be placed under three headings: A- slip on understanding the concepts of deconstruction(for example, some of the contrasts of these studies are not the contrasts of Derrida and deconstructionor that external elements such as text, class, education, etc. are considered in some of them while according to Derrida and the deconstructionists, there is no something out of the text; B- reduction and simplification of concepts of Derrida such as reduction of sense of mystery to mysticism and C- providing non-deconstructionist interpretations of stories.

Hossein Monzavi, is one of the outstanding, contemporary sonneteers and of basic innovators of today’s sonnet. Regarding his dominance over ancient Persian literature and knowledge of different Iranian and non-Iranian myths, Monzavi’s poetry is the exhibition of epic, spiritual and religiousallusions. He, by using of differentallusions, has made his own words deep, effective, multi-meaningful and deployed. The main aim of this research, by considering to necessity of analysis of methods and devices of making the word Deep and effective; and enlarging thought, meaning and culture, to more and better understanding of his Poems and role of this factors to Literary pleasure of his poems, is studying and analysis of Monzavi’s Poetic Deconstructions and interpretations of allusions based of principals of Deconstruction school, in a Text analysis and description method. Monzavi, deconstructs the allusions in numerous and sometimes repeated cases and presents artistic images using some devices such as subtracting meaning and adding meaning, changing the plot, reversing the binary oppositions, combining the myths, etc.

Criticism based on semantics and admission of meaning multiplicity results in a link between the reader’s mind and diverse aspects of a text aesthetics; this correct understanding of a text induces a reader to read more and enjoy more. More reading also is a two-way process between the author and the reader whose result is a society with an elevated culture that thinks correctly and admits criticism. Contrary to this new attitude, literary traditions look for meaning absoluteness, a one-dimensional view that modern human doesn’t tolerate it, and if this kind of criticisms and literary texts become popular, a reader becomes reluctant, and passive. Then, the reader seeks, through learning criticism stages and complying with its scientific frameworks, to read more works and enjoy aesthetic and literary pleasure. As the reader encounters with emotional conflicts and lack of a healthy criticism tone, he will search for simpler and quicker ways for enjoying and entertainment and this is a major failure for a culture and art of a nation. In deconstruction school, certain tasks have been determined for reader and author that result in dynamics of literary works production and reading and inattention toward them will result in nothing but the fall of a literary and art society. This article attempts analytically to identify causes of reluctance to read literary works through a literary criticism approach.

Folk stories have come from the ventricle of populace، because they are comprehensive mirror of habits، manners and tempers of populace. Then we could barely observe living culture of people. One of the ways for reading texts (among them folk texts) is the discovery of hidden reciprocities in the texts. Extracting reciprocities make the texts، hidden layers accessible. According to Drida، this oppositeness is in hierarchy and step – by- step form. In other words، one part is considered superior، and is not only “natural and apparent” but also totally “cultural”. Therefore، we could attain important points about supportive ideology of text through getting the inner reciprocities of any text and distinction of the superior part. In this essay، the inner texts of two folk and famous stories (Shangool and Mangool and Bewildered Nightingale) are contrastively considered on the base of the most famous and detailed narrations. This consideration indicates that folk stories are truthful to the inner contrasts، and recognizing each part of the contrasts leads to better comprehension of the opposite part positions and traits (for example، woman’s position against that of man or mother against stepmother، etc.). In these stories، the narrator mobilizes all story parts to provide the addressee with his desired result، and stimulate cultural and cogitative beliefs to make it evident and logical

Text analysis based on deconstructive approche is one of the new perspective to literary criticism. This view look for contradictions within the text Thereby deconstructing the binary oppositions founded the text and demonstrating that this oppositions do not have firm base. According extensive studies in women speech and writing in different years and cultures، some character are attributed to women as feminist style. in This opposition، regardless of rating، feminist style is in contrast to masculin’s. Feminine characteristics consists of Frequently used forms of expressive language، vague and imprecise language and intensifier، applications and prayers، hailing forms، sentences as opposed to rules of grammar and incomplete sentences، Frequently use of intonation، stop and stress، simple language، detailed writing، Speaking from a position of weakness and lack of authoritarianism and use of processes that do not require a lot of mental activity. this article demonstrates that attributing some of the features to feminine writing do not have solid base and alter within changing social and cultural factors، by analyzing the Memories of Taj-ol-Saltana as feminist narrative and comparing that with memories of Aziz-al-Soltan known by Malijak as masculine narrative which written in same context of Memories of Taj-ol-Saltana. Evidence that led us to this involved of writing from a position of strength، the active voice and use of complex mental processes.

Thanks to a basic relation between art and mysticism in Islamic culture and civilization, many of Sufi verse texts are artistically oriented. Tamhidat, by Ein al-Qozat Hamadani, is a work which can be claimed to have equally important artistic and mystic values. The basis of Ein al-Qozat Hamadani's approach is to break habits and to breathe new and fresh spirit into religion. This is somehow practically similar to the mission of artists to fight with the routinization of the understanding of life and universe and equal to the mottos of Russian formalists. Based on his defamiliaristic view, some traces of the theories of contemporary literature can be seen in his words. Derida's views and formalists and semiotician's ideas about the omission of predetermined meaning in a literary work have a lot in common with this great mystic's words.

Najdi is one of the outstanding contemporary writers due to his specific style. He has a different attitude towards human life and cultural elements of Iran, which makes his stories a good subject for discussion and research. In this article, two stories of Najdi are analyzed in the light of Deconstruction: “The Day of Asb-rizi” and “The Night of Killing Sohrab”. Deconstruction is mostly based on Derrida’s theory. It originated and was initially used in Philosophy and then it spread to literary criticism. The aim of Deconstruction is to find the binary oppositions, to analyze them in order to reveal the contradictory points and to deny the accepted assumptions. The results of this process is to doubt those beliefs that have been considered as axiomatic up to that time. In Najdi’s stories, the binary oppositions include man/animal, man/nature and man and civilization. In “The Day of Asb-rizi”, the opposition between man and animal, and, freedom and slavery causes some contradictions in the major themes of the story. In “The Night of Killing Sohrab”, the binary opposition is that of harsh patriarchal world/ innocent childish world, or, experience/inexperience.

Mathnavi is a rule-rejecting and deconstructive text that destroys the accepted presuppositions of its readers about language, form, meaning and narrative of the text. The first impressive point about the tales is their innovative structures. The present article, after a brief review of the literary deconstruction, on the basis of the original version of tales and anecdotes and by disregarding the digressions and detachments of the narrator, investigates the deconstructive reading of tales by Mowlavi, trying to search for the additions and omissions of the poet in four selected tales in order to draw out the principles of his reading. In the world view of Mowlavi, all things and objects find their final meaning in relation to The Spiritual and The Creator, and at the same time they reveal all the explicit and implicit elements and concepts such as movement, collapse of absolutes and possibility of impossible, which are the sources of different readings of the tales as well as the reason for their dynamic and generative character.