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

Lived experience is a broad, controversial, and sometimes ambiguous term that has been used by researchers in various fields of study. While there are occasional references to this concept in literary studies, it has not yet been seriously considered by researchers. The study of lived experience and its role in the process of literary creativity is very important in explaining poetic concepts; for it is a way to better understand poetry and, moreover, can provide a criterion for examining the success or failure of a poem or literary period; moreover, the shared experience of the reader and the poet can help to better understand poetry, paving the way for reader-centered criticism from the perspective of lived experience. In this study, an attempt was made to explain the concept of experience through the Lived analytical-critical method and its modes. Then, to better understand the role of lived experience in the process of literary creativity, a systematic model for it should be defined and drawn. In this context, lived experience is divided into types such as personal lived experience, specific lived experience, and general lived experience, each of which has subcategories. The findings of this study not only explain the concept of lived experience and its role in the process of literary creativity, but also show that lived experience is one of the basic elements of literary works, especially poetry, which can contribute to the understanding of the existence of poetry, its formation, the sources of inspiration of poets, etc.

Pain as a positive phenomenon is rare in literary studies, especially in those related to Nabokov. This research, for the first time, discusses ideas of Damasio on emotions and consciousness and applies it to the character of Luzhin through close reading of the text to show how the individual’s lived experiences are vital in his formation of consciousness and survival.

Brian Boyd in his extensive biography of Nabokov contends, “In creating Luzhin, Nabokov uses his eye for psychological quirks common to us all but rarely attended to” (323). He believes Nabokov creates vivid worlds out of details that can place readers “wherever his imagination sends the shots” (324). Masing compares Luzhin with Gogol’s Bashmakhin of “The Overcoat” to conclude both are fascinated with abstract patterns, having no defense against the chills of life. Farmasi considers patterns of consciousness to be easily observable in The Defense as it engages the reader with Luzhin’s consciousness through representations of his experiences and perceptions. She believes Luzhin’s story can be read as “an allegory of the relationship between narrative patterns and experience” (40). Kalay discusses the complicated character of Luzhin and considers his escape from reality as a force to death. Boyd, in his essay on role of senses, writes: we are always embedded in experiences and Nabokov depicts them artistically multidimensional

 Methodology and Argument:

Antonio Damasio, the prominent contemporary neuroscientist, in The feeling of What Happens: Body and Emotion in the Making of Consciousness, focuses on emotions and consciousness. He believes consciousness and emotions are inseparable, as are embodied and embedded. Hence, emotions are not just the by-product of consciousness; but are also influential in its formation. He divides ‘self in three types of proto-self (reflection of body’s internal state), core-self (a sense of ownership to emotions) and autobiographical self (integration of memories, emotions and personal experiences into a coherent narrative). By “self” being updated, consciousness is formed in three levels of proto, core and extended. He concludes that self is not fixed and is in constant change based on experiences. Therefore, the extended consciousness which is formed in this way is able to help the individual to survive.Luzhin is presented in three interwoven phases: his childhood in which he “flinches from life's pinpricks and jagged edges (Boyd RY 326), the genius of his early youth and the final years when he is disappointed to have survived and commits suicide. Nabokov introduces a fatal pattern into his life by depicting him as a locked genius who has difficulty communicating and is driven to seclusion. For years he has just chess in mind; so, his definition of self is limited to proto-self. He lacks experiences which he needs for his core self or his autobiographical self to bestow on him identity and meaning. Based on Damasio, there grows a big gap between Luzhin and his emotions, so his “self” is not able to update itself, leading to a true formation of deep or extended consciousness.

The character of Luzhin is studied based on the ideas of Damasio to find how emotions and consciousness work. The analysis shows when man limits the array of experiences, he is depriving himself of knowing his emotions. These emotions can update one’s self, which in turn can form one’s core consciousness. Luzhin locks himself in his loneliness and runs to the black and white world of chess. Unable to have sincere communications, he prefers to get hold of the chess board rather than managing his being. If experiences are escaped, there would remain no way out as these is no consciousness or memory at hand.

After passing through the stage of structuralism, semiotics laid the groundwork for issues such as body, perception, feeling, and presence, and gradually shifted to a phenomenological perspective. In other words, the process of meaning-making is open and fluid, and confronts us with a presence whose biological senses, perceptions, and experiences are the source of linguistic production. Accordingly, the main foundations of meaning are sensory-perceptual perceptions that, through a physical and sensitive presence, convey their lived experience through languag. Therefore, in this study, a short poem by the Syrian poet Adonis (1930) entitled "Al-mezana" was selected and studied by descriptive-analytical method. The approach of this research is phenomenology and its tool is semiotics. The purpose of this study is to investigate the poet's life experience and how emotions are transformed into meaning and the role of subject and object in realizing the meaning of experience. Phenomenological analysis of Adonis's poem "The Al-mezana / minaret" shows thatThe phenomenology of the signs mentioned in Adonis's ode shows that meaning and experience are two separate processes that are  aligned with each other. Another important point in obtaining the meaning and experience of individualization is the direction that Adonis, as the narrator, gives to the main stage in order for the event of discourse to occur. Adonis has provided the source of the production of the signification of the forgetfulness of Eastern culture from the point of view of the weeping minaret and the end with the chimney. Thus, from the point of view of how phenomena begin, end, and are chosen, the narrator's view is taken, and as a result, a possible image of the phenomenological scene is created

This essay shows how Isak Dinesen, as Danish Shahrazad, has used the art of storytelling, combining her lived experiences with European and African traditions of oral storytelling in her works in different periods. As an enthusiastic child, Dinesen has listened to the tales told by her grandfather. As the second, Dinesen has travelled to Africa. As the third, she has mixed the Eastern and Western tales to form her artistic identity and her world literature. This article justifies the connection between the three periods of Dinesen's life and his works to show how she has gained her place as a storyteller. As for the theoretical framework, a mention is made of W. Benjamin's classic article and its relation to the characteristics of Dinesen's storytelling. To explain these features, “The Blank Page” is examined briefly. One finding is that Dinesen has used the European and African storytelling traditions as a catalyst. In short, if Shahrzad is considered a storyteller in presence, Dinesen is considered a traveling storyteller.

The aim of the present study was to investigate the lived experiences of student-teachers of virtual training of internships in Covid19 epidemic. This research was performed qualitatively and phenomenological. For this purpose, semi-structured interviews were conducted with 18 student-teachers of Farhangian University of Isfahan. Purposeful sampling was continued until data saturation was achieved. The criterion for selecting students was to have a purely virtual internship experience. Thus, students who had completed internships 1 and 2 virtually and had no experience of in-app training in internships were selected. Data analysis was performed using the seven-step Colaizzi method. Peer review strategy was used to ensure the validity of the research. The results showed that there were two general themes of challenges and opportunities of virtual internship training in the lived experience of students and teachers. These challenges include lack of infrastructure, curriculum problems and organizational problems that have made students ineligible. Acquire internships and teaching skills. At the same time, virtual internship training has provided opportunities such as removing time constraints, increasing access to content, and developing students' technological literacy. According to the results, it is necessary to emphasize the benefits of e-learning and provide the necessary support to mitigate the challenges of virtual internships.

This article deals with the lived experiences of the religious life of Farhangian University students. Students' experiences of religious life provide valuable information to cultural and educational administrators of the university. This information can help cultural and educational administrators in designing university cultural programs. The research method in this article is qualitative methods. The statistical population is all students of Farhangian University of Alborz. The statistical sample was determined based on a purposive sampling of 29 social science students. In data collection, the method of narrative interview was used and the method of analysis is phenomenological analysis. After collecting students' experiences of religious life, the important statements of students about religious life were identified. 5 main themes were extracted from the important statements made by students about religious life. At the end of the students' narratives were analyzed based on 5 main themes, the feeling of God's presence in life, peace and security, the way of life, following the rules and regulations of religion, and observing ethics.

From a philosophical and theoretical point of view, two intellectual approaches can be identified and analyzed in Qeysar Aminpour poetry; Early Poetry and Late Poetry.The aim of this research is to show the fulfillment of formation of these two types in relation to contextual developments and to explain the differences between the two from the perspective of intellectual and spiritual evolution of the poet.In earlier poetry, the poet is influenced by intellectual, political, and environmental conditions, and the focus of poetry production and the poet's mind is mainly religious and revolutionary ideas and beliefs that produce poems with specific themes.In Aminpour's recent poetry, lived experience takes the place of the mind and poems are produced with the focus and content of human situations in life.The theoretical basis of this research is the concept of lived experience in Wilhelm Deltay's theory of humanities, which has been used by literary scholars to study the poems of many poets.The findings of this study show that Qeysar Aminpour is a poet influenced by the social, intellectual and political developments of his society and larger common human world, and goes through the evolutionary process in poetry and achieves a new language and world of poetry dimensions.

In the hectic life of modern man, the components of the new age such as density of communications; technology and scientific breakthroughs; acceleration of life concerns; escalation of intellectual conflicts, doubts, economic problems; complexities of digital life; alienation from spirituality; breakout of various diseases caused by mental pressures, poverty, ignorance, inequality, and the like have resulted in individuals’ insufficient attention to wellbeing of their soul and psyche, and have made them trapped in frustration and depression. In such circumstances, virtues such as hope, happiness, empathy, altruism and wisdom regain their value and meaning; as the common belief in the Iranians’ collective wisdom is: The sons of Adam are limbs of each other  having been created of one essence When the calamity of the time afflicts one limb the other limbs cannot remain at rest If thou has no sympathy for the troubles of others thou art unworthy to be called by the name of man (Sa’di, 1971, p. 47)   Positive psychology, at the subjective level, is about valuable subjective experiences including well-being, contentment, and satisfaction (with the past); hope and optimism (about the future); and engagement and happiness (with the present). At individual level, it focuses on positive individual traits, namely the capacity for love and occupation, courage, personal skill, aesthetic sensibility, perseverance, forgiveness, originality, future mindfulness, spirituality, and wisdom. At social level, it is about the civic virtues and institutions that move individuals toward better citizenship, namely responsibility, nurturance, altruism, civility, moderation, tolerance, and work ethics. Accordingly, Seligman classifies positive excitements into three categories of the past, presence and future. Fortunately, in the realm of Iranian literature, we have unique or unparalleled texts representing the presence of positive psychology in Persian literature and culture. Israr al-Tawhid is a literary collection containing the sayings, manners and life of Abusa'id Abu al-Khair. The book Asrar al-Tawhid is not just a biography of Abusa'id, but one of the most prominent sources in the history of Iranian mysticism and one of the most important documents in the social history of this land. With no exaggerations, many of the anecdotes, behaviors and thoughts in the book could be compared with virtues presented in modern positive psychology. As reflected in the book, Abusa'id held the view that mysticism should be truly experienced and enacted rather than merely defined and described (Zarrinkoob, 1971, p. 63). Probably that’s the reason why there exists no written manuscript authored by him. The basic concepts of Abusa'id’s worldview are positive thinking, optimism about the creator, kindness with God's creatures, selflessness, sincerity, altruism, self-satisfaction, transcendence and perfection; for each of which ample evidence could be found in Israr al-Tawhid’s anecdotes. The same concepts could also be found in what positive psychologists call virtues and capabilities. The Sufism adopted by Abusa'id is a bright, optimistic, hopeful, happy and joyful one; the same concepts that positivist psychology seeks to explicate and establish. “At the heart of his teachings there is no place for pessimism and denial of life, and he always looks to the bright side of life”. Abusa'id has an optimistic view to the universe, the humans, and all the phenomena of creation. There is no predilection or preference in his thoughts and his life. In his view, Muslims, Christians, Jews, religious and non-religious individuals are all creation of God. Of all the numerous paths that lead to God, he considers the best way to be “bringing peace and tranquility to the people” (Israr al-Tawhid, p. 329). Abusa'id maintains that all personal and social problems originate from human duplicity and hypocrisy; the continuation of which has caused fundamental tragic catastrophes in human history. He believes that pretense or insincerity ruins human essence and human communities, and suggests promotion and dissemination of sincerity and purity as the panacea. In his view, bringing peace (or happiness) to the heart of believers (or others) could bring tranquility and this tranquility stimulates happiness in humans; which in turn results in wellbeing of soul and psyche at both personal and social levels.  Abusa'id’s Sufism, and in fact his lived experience, and essential concepts entrenched in  Israr al-Tawhid’s anecdotes like purity, optimism, altruism, hope, vigor, and transcendence are the topics underscored in the schools of psychology for individuals’ prosperous life.

The period we are in is called the age of information and communication. Today, the most important tool for accessing information and communication is the mobile phone. Young people, especially students, are one of the main groups using mobile phones. Examining the lived experiences of this group of people in the community can be illustrated Exactly how to use this effective device to provide cultural and educational planners. Farhangian University students are also one of the groups among whom the use of mobile phones is common. This article has tried to address the lived experiences of Farhangian University students in using mobile phones. The research method in this article is qualitative methods. The statistical population of the study is students of Farhangian University of Alborz and A statistical sample of 40 male and female students majoring in history and social sciences at the university was determined. The method of collecting narratives has been the method of narrative interview and the method of analyzing narratives. After summarizing the students' lived experiences of using mobile phones, coding, categorization and thematicization were discussed. From the narrations, 10 categories and 5 main themes were extracted and Attempts have been made to analyze students' narratives based on the five main themes extracted. The five main themes extracted from the narratives are: useful and efficient, harmful and destructive, with fun, dual feeling, essential communication technology, representing the lived experiences of the students of Farhangian University of Alborz in using mobile phones.

War and captives subject influence on Elements Story of Manzendeam. The results indicated that the theme of Manzendeam based on the narrator's belief that she have to defense of the country. The events of the novel linked with the historical events. Novels full of internal, external, mental, physical and emotional conflicts. Unpredictable events full the plot. Conflicts have fundamental role in the plot structure and create most difficult challenges in the middle of life and death The events in war and captives are naturally suspension. Crisis are coming and continue each other every moment. War have been transformed the characters to the ideal mans. Then it represent them as the symbol of Iranian warriors of land. First-person pint of view is remarkably unable to transfer of complex emotions, full of terrible fear with hope and certainty of salvation. The scene display the towns in war, Bombardments and terrible torture. Plot is full of events. Captives dialogues’ bringing news of the war are motivated empathy and stability in captivity and include the bulk of the novel. As a result, can say: The elements story of Manzendeam create with the nature of war and captivity not by creative mind of the writer.

We can consider two sets of views on the world: first the one from the the classical structural semiotics which considers the world as a “text” or as a “narrative discourse” and second the view which is based on the lived experience. These two sets of views on the world have each a specific design regime. In the first case we can say that we consider the world as page of a book on which we can find the hidden meanings, therefor to understand the world means to discover these hidden signs. On the contrary, based on the second regime we do not read the world anymore, but we feel it. In this article besides explaining about these two processes of meaning production and their relationship with the regimes of meanings suggested by Eric Landowski, we analyze the behavior of some main characters of the novels and in their interactions with their surrounding and the world.

Dasein is a lonely, individualized human who releases himself from both inauthentic being and immersion in mass crowd (Kierkegaard), horde (Nietzsche) and Das Man (Heidegger) with his own choices, and prepares many possibilities and situations against requirement, certainty, and necessity for himself too; the possibilities that separate him from happenings of life and move him towards transcendence. Boundary/crisis situations like pain, suffering, despair, failure, fright, journey, ageing, death, and so on are the best conditions for confronting the self and existential borders; fragile situations which by disintegrating fixed mindsets, established schemes, and packed experiences pave the way for taking a leap towards self-understanding. The present article explores the life-journey model of flying Shams considering existentialist philosophy key concepts (authentic self, individuality, choice, possibility, lived experience, movement, boundary situation, journey, and death). By analyzing quotations and manner of living of Shams, it explicates the ways by which Shams experiences and lives the journey as life, with a conscious choice, and in this inner experience and personal world (Sartre) breaks himself off from everydayness and mediocrity and moves continuously towards the transcendent and infinite with consciousness, self-knowledge, and subjectivity. Journey is the best option for Shams to remain anonymous, non-adherent to repetitive and public norms and forms, and to experience boundary situation. One of the most important boundary situations, which is more likely to encounter during a journey, is understanding the death presence as the most fundamental option of Dasein. In moving towards death, Shams experiences existential development, desires death, and also by observing the instability of possibilities and finite affairs of existence his faith to absolute truth becomes harder and firmer.

The semiotics of experience is the outcome of a semiological turn toward a phenomenological perspective. This approach brings along a comparative semantic system. In the comparative system, actions as well as external and possessory values are substituted with the internal, passive, transient, emotional, and perceptual-sensory ones. In this system, the actant does not seek to conquer the world; rather, s/he is in search of harmony with the world. In other words, s/he tries to domesticate and internalize the actions and values to establish a close and internalized relationship with them. Therefore, the actantial system needs to be replaced with the passive one to make comparison possible. The main questions of this article are to determine how and under what conditions these values are formed, and how they can be utilized for cultural transcendence and development. In fact, the present article aims to examine the conditions of comparison as well as the realization of the semiotic system of experience in Nader Ebrahimi's A Quiet Romance</em>. The main hypothesis was that the involved elements reach a state of mutual comparison through a corporal process, and interaction with perceptual-sensory competence. Such a comparison will lead to the development of meanings and values. This study managed to explain the necessary conditions and requirements for establishing a semantic system of "comparison".

L’image de la sémiotique française s’est figée, à partir des années 1960, comme celle d’une discipline formelle travaillant exclusivement sur des artefacts séparés de la vie et de la réalité de l’expérience vécue. En effet, la sémiotique classique narrative coupant le texte de la réalité du monde vécu, donne toutes les valeurs à l’énoncé, extrait de leur contexte, où les sujets sont exclus de leur histoire, les objets vidés de leur substance et effets de sens sans présence. Pourtant cinquante ans ont passé et la discipline offre un autre visage en s’inspirant des origines phénoménologiques qui font paraitre au sein de la sémiotique les dimensions perdues du sens, celles qui dépendent de la «présence» même – immédiate, éprouvée – de l’autre, des textes, de la matière sensible. A vrai dire, cette inspiration oriente cette discipline vers la constitution d’une sémiotique de l’expérience, où il s’agit d’un retour à la réalité, aux expériences vécues et aux pratiques quotidiennes. Cet article a pour l’objectif de montrer comment cette nouvelle perspective a changé la lecture des discours notamment publicitaires en nous faisant passer de l’univers du visible à celui du sensible, de la surface du papier à l’expérience vécue, de la représentation à la présence et à la réalité.