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

Johnson and Lakoff consider conceptual metaphors as mappings between two domains called source and target domain. The function of these mappings is to objectify the abstract concepts of the target domain through the schemas of the source domain. The purpose of this research is to classify death-awareness stories based on "rebirth" in children's literature. In this regard, paying attention to the metaphor "death is a journey," this article seeks to answer how the schema-images of "journey" work in the conceptualization of "rebirth" and "resurrection." The method of this research is analytical-descriptive, and its statistical population is children's stories with the theme of rebirth and resurrection for the demographic group of early childhood. The result of this research shows that, according to the up/down orientational metaphor and the "path" scheme, the mentioned stories are divided into four categories: resurrection without transcendence, resurrection with transcendence, transfiguration with transcendence, and the chain of renewal. The above categories are also classified into subcategories. For the first time in Iran, this research examines reversible deaths with a cognitive semantics approach.

Cognitive pragmatic schemas are one of the topics in cognitive linguistics, and applying this approach to the study of death in children's literature serves as a bridge between the fields of literature, cognitive linguistics, and philosophy for children. A single word can have different meanings under various cognitive pragmatic schemas. Cognitive pragmatic schemas are dependent on situational and functional contexts. This research aims to categorize the representations of suspended death based on cognitive pragmatic schemas. In children's literature, death is often portrayed as a reversible phenomenon; therefore, this motif has been chosen as the research subject. The statistical sample of the current research is the stories for age groups "A," "B," and "C," works that featured the assumption of its reversibility in their content. Each of these stories is like an practs to call and form the scheme of death. The current research aims to answer how situational speech acts in children's stories modify the frightening representation of death in forming and invocating the schema of suspended death. This article introduces five situational speech acts for the schema of suspended death: resurrection with external stimulus, resurrection with internal stimulus, transformation with external catalyst, transformation with internal catalyst, and delusion. Since concepts like "death" are abstract, philosophical, and emotionally provocative in nature, the way these concepts are conveyed to children has always been a subject of debate. This research, employs a descriptive-analytical method, demonstrates that children's stories modify the frightening representation of "death" by using various cognitive schemas of reversible death.

The myth of the hero, which is accompanied by a lot of wisdom and inspiration, expresses the human desire for transformational growth. The audience of this myth identifies with the hero, and in fact, mythology creates a context where a person can transform and reach perfection by reading and listening to it. One of the famous stories of Turkish nations, that has different narratives in Iran, Azerbaijan, Tatar, Turkmen, Uzbek, Cyprus, Anatolia, among others, is the story of "Taher and Zohreh". This story, which like other Ashiqlar literatures, is the symbol of the hero's death and rebirth, happens many times throughout the story. In the course of the story, apart from mmetempsychosis, the protagonist experiences four types of rebirth: 1. renovation, 2. Indirect re-birth, 3. reincarnation, and 4. resurrection. What dies is usually the former "self" of the hero who, by his death and rebirth, marks the awakening of society. This death can be the death of doubt, breach of contract, betrayal, lies, and deceit, who dies by love, that is always manifested in human life. This article examines the death and repetitive rebirth of the hero in the story of “Taher and Zohreh” based on the narratives of Iran, Gebres and Kumuk with descriptive and analytical method.

This study emphasizes the importance of interdisciplinary studies in achieving the goals of comparative literature based on the American literary school and the archetype of death and rebirth. It also uses analytical descriptive and inductive methods to test the theoretical capacities of Jung's collective unconscious and the archetypes to analyze the why and the how of literary similarities between Iran and Arabi literature, and especially in Khayyam and Bayati's poetry, the study explores and reveals the deep and common layers of archeology of these two texts, while emphasizing the relationship between literature and psychology which confirms the use of archetypes in the creation of the best literary works of different nations of the world and, most importantly, it shows the role of archetypes in justifying the literary similarities between Iran and Arab literature. The results indicate that both texts have deep and common foundations of the archetype of death and rebirth, which have led to widespread literary similarities and the closeness of the aforementioned texts. In the meantime, their minor differences in the manifestation of these archetypes can be seen in the manifestation of archetype, fore example, in Bayati's poetry, the archetype of death and rebirth are mostly expressed in the form of the Sumerian myth of Ishtar and Tammuz, the Egyptian myth of Isis and Osiris, and in the symbol made by Bayati, named: Aisha; but in Khayyam's poetry, it is mainly reflected in the transformation of man into dust and its transformation into greenery and plants and vegetables

Archetypes are rooted in the depths of collective unconsciousness; some of them, beyond the geographical boundaries, are present in the minds of all men. The present article, by using analytical-comparative method, attempts to exmine "the archetype of death and rebirth" in the poems let the Pigeon sleep by Syrian poet, Badi Saqour and in the Praise of Pigeons by M.R. Shafiei Kadkani. The issue of death and rebirth in these poems can be studied in three ways: a: The poet's focus is more on the subject of death. b: Death and rebirth occur in a balanced manner. c: More attention is paid to the subject of rebirth. The most important findings of this study are as follows: Many of the poems in these two collections are based on the balance between death and rebirth. In other his poems, Badi Saqour focuses more on death; but, Shafiei Kadkani emphasizes more on the issue of rebirth.

Old pattern primordial form or exemplary form or in Jung’s tern ‘archetype’ refers to a human behavior which originates from the collective unconsciousness and from the most important archetypes. Jung refers to ‘anima’ (feminine part of a man’s soul): ‘animus’ (masculine part of a women’s soul); person (individual social veil); shadow, and ego. In this study the anima impression in the poetry of Khalil Hawi’s poetry, and especially two collections of ‘Nahr-al-remad’ and ‘the three shing floors of hunger’ interpret the ‘anima’ presence in the mind of their composer and reveal its apparent and durable presence in his poems.

The spiritual tranquility, freedom from greediness, and independence are old sweet dreams, which are interpreted eagerly and enthusiastically by Muslim mystics in their sayings and writings. They have shown us many ways to actualize these colorful dreams. One of these ways is resort to ‘dying before death’ or ‘willful death’ or in other words ‘annihilation in God’. In this way, before the wayfaring mystic dies naturally or compulsorily, he choose to die to his bodily and spiritually vile life, and will be reborn by the divine and spiritually praiseworthy moral attributes, that is, he is annihilated from himself, and subsists on God. This article tries to investigate and answer these questions: What is the final and actual purpose of mystics’ from ‘willful death’? What are the prosperous effects of this kind of death? What is the source of Muslim mystics? Inspirations in founding and suggesting such a way? Finding a relation between ‘dying before death’ in Islamic mysticism and the concept of Nirvana in Buddhism, and explaining the question of rebirth, which is the other side of‘dying, before death are the other issues to be discussed in this paper.