جستجوی مقالات مرتبط با کلیدواژه "هنر شاعری" در نشریات گروه "ادبیات و زبان ها"

Meaning-making in the Deleuze-Guattari semantic region is a revolutionary and artistic schizophrenia, contrary to the conventional process of semantics of conventional reason. Revolutionary means minor literature, and artistic means poetic. The poetics of meaning in poetry is held silently as an event similar to the poetic thought event in Heidegger's philosophy of art. Poetry's vow of silence is the creating place of recurring and different meanings that appear in the successive turns and intensities of body without organs. In this way, poetry uses meaning and truth as an event out of habit and as a dignity of existence. Hence, the eventfulness of poetry coincides with its meaning. Surprisingly, Archibald MacLeish builds beingness of poetry in ‘Ars Poetica’ by arranging the paradigms of silence, stillness, and wordlessness on familiar meaning-making. In this way, poetry does not tolerate the conventional meaning because it is concerned with different and intensified eventful meanings as being in the world. The present study is a Deleuzian-Heideggerian reading of MacLeish’s poetic art in the light of the above concepts and considers poetry as an event focused on pure and unfamiliar meaning and truth.

In spite of the fact that the international community has considered Abolmaani Mirza Abdolqadr Bidel (1644-1721) with his initiatives a great, popular and rare orator in Persian-Tajik literature, it is not exaggeration to say that in terms of comprehensive research of his works characteristics, he can be considered as a little known literary man. One of the relatively little studied of Bidel’s works which was investigated in this study is the use of chronogram figures of speech through the account of Jamal and Abjad letters in Abolmany poems , especially in his sonnets. After stating the problem and determining the literal and technical meaning of the term, emphasis will be put on the poetry art of Biddle Dehlavī's "chronogram'' based on a handful from the whole sack and mentioning an example of Bidel's initiations in a sonnet in which in each verse of the poem from opening lines to end, and therefore, the exact date will be provided to interested readers. The mentioned sonnets start with this verse: Faryâd, kân jahân-e karam dar jahân namând/ Tâvus-e jelveriz darin âshiyan namând.1

In Islamic Theology and Moslem’s Literature, Quran and Hadis are two primary rich and complete sources which poets and writers have inspired  from constantly through the history. Molavi is one of the poets of Persian language who has benefited from them in an artistic manner.
Artistic selection and picking some verses and prophet’s sayings has made Molavi more successful than other poets in connecting with the audience; this issue has made Molavi’s Ghazaliaate specific and different in comparison with other poet’s Ghazaliaat. Although, this way of application is also observed in Sanaaie’s and Attar’s poem, it has noticeable frequency in kolliyaat-e- Shams  and has particular variety there. This means that Molavi has now and then interfered in expressions of verses and prophet’s sayings or their meaning or he has sometimes used verses and prophet’s sayings in a meaning other than their real meaning. Molavi’s particular art lies in the type of entangling these phrases with other words of poems to make compound adjectives and nouns. The writer of this article has investigated some poems of Kolliyaat-e- Shams as a sample here and has shown how the poet has used verses and prophet’s saying and their artistic reflection. This is in order to linguistically artistic landscapes of Molavi’s Ghazals to the audiences.

Among the mythological, heroic, and historic stories in Shahnameh, the heroic ones are of better ground and more fascinating perspectives for study than the others. Isolation of heroic function from the functions of mythological-king-hero character and its appearance in a particular character named hero, with his own actions and feelings that are increasingly similar to a common human behaviors and emotions on one hand, and Ferdowsi’s (the poet’s) tendency to investigate and interpret the hero’s internal motivations facing epical events, on the other hand, have made the characterization aspect of the work deeper and more elaborate, and also promoted the structure of the story from a mere heroic narration to a dramatic structure with its embodiment potential, that latter effect is more prominent in some of the heroic stories. The study of dramatic aspects of these stories, in addition to understanding the dramatic potentials, helps their typology be more methodological and exact. This article, selecting one of the most well known heroic stories of Shahnameh, i.e. Rustam and Sohrab story, and through an introductory emphasis on the originality of its Iranian version, compared with the non-Iranian ones, attempts to investigate its dramatic aspects based upon Aristotle’s Poetica, as the most ancient and, at the same time, credible thesis on recognizing drama and its mechanism in the context of the classic verse and prose works; and presents its own results.