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

The dualism of East and West is one of the most frequently used expressions in modern and contemporary Arab discourse, and the problem of communication between them is perhaps the biggest problem the twentieth century world faced during the reign of Rihani and is still facing in the twenty-first century. On the one hand, the general principles and intellectual and cultural foundations of the West are based on humanity or human-centeredness. Industry, giving originality to the tool, belief in the principle of progress, and on the other hand, the characteristics of Eastern civilization and culture (and what is meant here from the East, the geographical area of the Arab countries, including the Arab world) are religiosity, belief in the unseen, practical adherence to religion and religious orders and traditions, and focus on God Almighty and not The exclusivity of the world in matter and the material world, the concern and emphasis on human happiness and the non-exclusivity of knowledge in empirical knowledge. This situation created a strange defect in Al-Rihani's thought. Therefore, the study seeks, using the descriptive-analytical method, to present the proposed solutions to Al-Rihani to remove this imbalance and create an interaction between the two civilizations by counting the advantages and disadvantages of each.

The predominant theme of Persian epics after Shahnameh is the description of the battles between Iran and Mazandaran.  Apparantly in this regard Ferdowsi’s Shahnameh is an exception since it describes the most battles of the Iraninans with the Turanians.  There are numerous comments about the reason behind why the central battle in Shahnameh belongs to Iran and Turan, yet the main discussion in this research is concerned with the epics other than Shahnameh.  Eventhough epic geography is totally distinct from the real geography and the fictional geograhy is a psychological symbolic geography which is except for the names has no connection with the real geography, however the study of the fictional geography tells us that Mazandaran in Shahnameh must be located roughly in the west.  Relying on the evidence collected from different texts this research shows that in most Persian epic texts with the exception of Shahnameh, the main battle of Persians is with the people of Mazandaran and Turanians have no significant role.  Mazandaran based on the above evidence is roughly located in the west which is a symbol of darkness according to the Persian epic literature and is set against brightness (Iran), therefore Mazandaran cannot be located in the territory of India (east)..

In the 1980, a new knowledge emerging that sought to foster social and historical-cultural research, emphasized a new approach to entering scientific fields to eliminate the currently-existing virtual barriers, on which the post-colonial termed (or after Colonialism) after time. Undoubtedly, East and West are the origins of researches regarding post-colonial discourse, so the contrast between East and West, although not geographically, is a civilization.The novel Sabak Al-Masafat Al-Tawilah (Endless Marathon) is the sixth novel of the novels of Abdul Rahman Manif, which scans human and Arabic society’s issues and post-colonialist works, where the author addresses the West's domination of the eastern countries and the search for oil resources, and he also shows the contrast between two West and East’s outlooks. This research, in addition to the descriptive-analytical method and through post-colonial studying of the novel, tries to illustrate the ideology of the colonial symbol to the East and his vision of describing them and also not to giving voice to the East. One of the results of the study is the continuation of the dirty view of the "other”, of the East, and the serious Western "I" effort to plunder the wealth of the East and to put its influence on them, apart from positive cooperation and natural culturizing based on respect for humanity.

Iranshahr is the common name of the lands in Iran’s terrain recognized in Persian mythology and in Pahlavi texts as the land of light and the territory of Ahuramazda. This idea is repeated in geography books in the Islamic era and in Persian literary texts. The result of this view regards Iranshahr as a center for the ancient world which is sacred and should remain intact from the invasion of evil doers. On the other hand, Babylon had been an immense influential civilization in Mesopotamia rising after Summerians and had a great impact on other civilization of Middle East and North of Africa and in particular influenced Europe by its astronomical beliefs. After Cyrus’s capture of Babylon and its incorporation into Iran’s soil, it had been always regarded as part of Iranshar, a fact reflected also in geographic texts. Regarding this issue, Babel like Iran should be seen as a sacred and auspicious land, yet according to Iranian’s beliefs Babylon is assumed a place where demons and sorcerers arise and certain Iran’s miseries proceeds from this place and this is contrary to all the positive attributes given to Iranshahr. Using descriptive analytic approach in this research it is argued that since Babel is located in the west of Iran’s mythological geography where the sun sets, therefore according to cult of Mithras, its adherents believe that such strategic position had brought ominous outcome for the western lands, Babylon included.

The issues of separation from higher world, spiritual nostalgia and return to origin have been expressed with symbolic language in allegorical texts of Iranian-Islamic mysticism. One of the most important texts is Sohravardi's Ghorbat al-gharbiyah (the Occidental exile). Sohravardi proposes the concept of "the Occidental exile" in a utopian and an idealistic geography. By using descriptive-analytical method, the present article tries to study this concept in Masnavi Manavi of Jalāl al-Din Rūmi and to show his hermeneutic and mystical apprehensions with regards to Sohravardi's allegories. The research shows that how Sohravardian terms like ideal east and west, utopia, corps astral, being imprisoned in tenebrous well and mystical journey (suluk) to the east and higher world, all have been manifested in Masnavi Manavi. Doing so, it reveals that the common source of these two scholars, is, Quranic hermeneutic. They interpret the tales and allegories of Quran and indicate that the man can obtain his/her divine and luminous identity and understand that his/her true place is not the material world, and must resort to intuition and purification.

Mohammad Ali Jamal Zadeh and yahya haghe in Arabic and Persian literature, especially short stories are My Rvnd of Pshgaman Dastan Nvysy. Although not among the authors linked, but at the same time between the two has led Dastan Hayshan content is somewhat closer together. The central issue in Dastan "Persian sugar" from Jmal Zadh and "I Hashim Qandil" Hazrat Zainab Yahya chandelier right in the eye-eat, Msylh Y confrontation of East and West. In fact, the authors intend to cultural By Hvyty readers and suggest the abandonment of Eastern Snt Hay and replace them with Jlvh Hay to criticize the West. Although the authors at the end of the reconciliation of East and West Rsydh And but early fascination with respect to the appearances of material civilization and the people of East Frngy Maby well Kshydh And image. This article is an important symbol of the confrontation between East and West Jlvh Hay story and decrypts the show. In addition, the outstanding elements of fiction such as personality, viewpoint, setting and theme Dastan Ha Drvn Mayh and the main axes of the pains. Religion, sex, language, dress and symbols of the main topics discussed in this article.

This article studies the appearance and development of comparative literature in Turkey. In the first part of the article, the researcher discusses how the culture of “comparisons” in Turkish classic literature is related to the geography of Islamic/Islamicate world, especially to that of the Persian or Arabic culture. The second part of the article is focused on how the comparative approach in contemporary Turkish literature has been defined in terms of the Greco-Roman, French, German and recently English cultures. Challenges and tensions resulted by the temporal and spatial discordance between Eastern and western cultures, classic and contemporary literary traditions and their impact on comparative literature in Turkey will be elucidated. This article reaches its conclusion by proposing an "on-border" hybrid identity for comparative literature in Turkey with regard to the questions of time and place, and also by providing a bibliography of original and translated researches.

Given the important and fundamental role of culture in the way of thinking and reasoning of individuals in a society, this study intends to investigate the concept of culture in order to explore the cultural differences between the West and Iran, and to show that some data collection methods are not suitable for the context of Iran, which are wrongly utilized by Iranian researchers and students. In comparison with the West, the Iranian culture is considered to be indirect, relational, multiple, context-driven, modest, and inductive. These features put the application of some research tools such as questionnaires, retrospection (a kind of thinking aloud technique), and diaries (a research technique for collecting personal experiences of individuals) into question in the Iranian context. In the end, the results are analyzed and discussed in the context of Iran, and some suggestions are made for further research.

Committed literature emerged since the eighteenth century in Europe and resulted in movements against the tyrannical governments. These types of movements were later expanded all over the world and in Iran it resulted in the movement of constitutionalism in the early years of the twentieth century. This type of literature which had no records in the history of Iranian poetry had a very exciting impact on the movement of Iranian people during the constitutionalism era and saved the Persian literature and poetry from a millennium of stagnation. The present article looks through to the emergence of such a phenomenon in west and its impact on the contemporary literature of Iran.

Penetration of culture and literature of orient began at the time of crusades and so the German authors of romanticism became founded in oriental inspiration for literary works. Orient was for Goethe until 1814، when he recived the translation of Divan Hafiz، translated by Hammer- Purgstall، a medium for the release of the time. But after reading this translation he became so enthusiastic that hecomposed poems about Hafiz. Rueckert translations ofculture and literature of orient occurred after Goetheand introduced to the west the culture and literature of orient and enriched the geraman language which is a very good language for expression of thoughts of people in the world.

Effecting and affecting in Arabic and Persian poetry could be seen in Abbasid era. Although effecting and affecting in Arabic and Persian poetry can not be seen in the contemporary era, it has played an important role in Abbasid era. This cultural exchange has only existed in early 20th century. Some translate Arabic poetry into Persian and others translate vice versa; that's because of both group's talents the emergence of the modern poetry and prose could be found in both contries and that was the result of both nobility.

In this article attempt is made to point out briefly the following subjects: The impact of Old Persian Literary works such as Thousand and one nights on European Literature Formation and development of a bond between the west and the East, as well as discussing the influential factors involved Interchange of cultures, Occidental Literature meets Oriental Literature Introducing great literary figures of the Victorian Age and their works inspired by the Oriental Literature.